Etiquettes Of Life In Islam

' GOVERNMENT OF INDIA
Central Archaeological Library
Archaeological Survey of India
JANPATH, NEW DELHI.

Accession No . 9*1 I

Call No.

Etiquettes
of Life
in Islam

Mohammad Yusuf Islahi

Etiquettes
of Life in

Islam

'g aM su

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"T.iX

MARKAZI MAKTABA ISLAMI, DELHI-6

Ishaat-e-Islam Trust Publication No. 565
© Ishaat-e-Islam Trust [Regd.] Delhi

All rights reserved. No part of this publication may be reproduced,
stored in a retrieval system, or transmitted in any form or by any
means, electronic, mechanical, photocopying, recording or other-
wise, without the prior perm ission of the copyright owner.

Name of the Book

ETIQUETTES OF LIFE IN ISLAM
Pages 424

English Version of Urdu
A ’dab-e-Zindagi

Author:

Mohammad Yusuf Islahi

1st Edition :

1982

2000

2nd Edition :

1989

2000

3rd Edition :

1994

1000

4th Ed ition (Edited & Rev i sed) :

1995 (Nov.)

1000

Published by :
Markazi Maktaba Islam i
1 353, ChitliQabr, Delhi-6
Ph: 3262862

Price: Rs. 100.00

ISBN 81-7292-035-0

Printed at : Dawat Offset Printers, Delhi-6 Ph. : 3267573
Composed at ; S,A. CompuTvpeset, 1207, BaJlimaran, Delhi-6
Arabic Calligraphy : Obaidur Rahman, University of Delhi

CONTENTS

1 \ ri \ ^

Introduction (?*(*>. 1.

MANNERS AND ETIQU^Wfeg’ 91 ** ^ |

Purity and Neatness ^ &PW 10

Maintenance of Health 15

Etiquettes of Dress 29

Etiquettes of Eating and Drinking 42

Etiquettes of going to Bed and getting up 45

Etiquettes of Walking 58

Etiquettes of Travelling 62

Etiquettes of Mourning and Grief 67

Etiquettes in Fear and Panic 7 9

Etiquettes of Rejoicing 86

Chapter 2

DEVOTION AND PRAYERS 93

Etiquettes of Respect of Mosque 94

Etiquettes of Saying Prayers 100

Etiquettes of Reciting the Qur'an 108

Etiquettes of Friday 113

Etiquettes of Funeral Prayers 122

Etiquettes for Attending the Death-bed 125

Etiquettes of Visiting Graveyards 132

Etiquettes on Eclipse of Sun or Moon 135

Etiquettes of Ramadan 138

Etiquettes of Fasting 143

Etiquettes of Zakat and Sadaqat 148

Etiquettes of Performing Hajj 152

Chapter 3

DECENT LIVING 163

Etiquettes of Dealing with Parents 164

Etiquettes of Married Life 177

Etiquettes of Bringing up the Children 189

Etiquettes of Friendship 204

Etiquettes for tfie Host 233

Etiquettes for Guest 240

Etiquettes of Sitting 243

Etiquettes of Greetings 247

Etiquettes of Visiting the Patient 264

Etiquettes of Meeting each other 270

Etiquettes of Conversation 273

Etiquettes of Correspondence 276

Etiquettes of Business 280

Chapter 4

CALL TO RELIGION 285

Etiquettes of Communicating Islam 286

Etiquettes of Preaching 301

Etiquettes of Discipline and Organisation 313

Etiquettes of Leadership 319

Chapter 5

SENSE OF DEVOTION 325

Etiquettes of Repentance 326

Etiquettes of Prayer 340

Comprehensive Quranic Prayers 357

Some Prayers of the Holy Prophet (S.A.W.) 361

Darud and Salam 367

The Supplication of Sacrifice 371

Aqiqa Prayer 373

The Taravih Prayer 375

Qunut-i-Nazila 377

Prayer for the Fulfilment of a need 379

Prayer for Memorizing Qur'an 380

Prayer of gaining Understanding of the Qur'an 383
The Friday Sermon 385

The Nuptial Sermon 392

Istikhara 394

The Excellent Attributes of Allah 396

Prophetic Prayers at a glance 419

INDEX OF PRAYERS 421

Key to Abbreviations : AS., K.AW., R.AA,

R.T.A, SAW.

INTRODUCTION

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To realise the full potential of your life, to fill it with
i optimum joy and to lead a truly successful life is your inalienable

right, provided, of course, that you understand the correct mode of
living and the rules and etiquettes of a successful life, moreover, not
only should you be acquainted with these rules and etiquettes, but
■ j you should also be constantly striving to adorn and civilize your life

j by translating these rules into practice. Civility and good manners,

•j dignity and courtesy, neatness and purity, prudence and discretion,

organization and discipline, keen aesthetic sense, magnanimity and
nobility of temperament, sympathy and consideration, mildness
and pleasant speech, hospitality and humility, selflessness and
sacrifice, lustlessness and sincerity, fortitude and perseverance
sense of responsibility and industry, fear of God and piety, reliance
! on God and bold initiative — these are the magnificent features of

a truly Islamic life, which throw a halo of attraction round the
graceful lives of the pious men and make their personalities charis-
matic; so much so that not only the Muslims but even the non-
Muslims are irresistibly drawn to them and the common mind is
forced to the conclusion that the humanistic culture which confers
on mankind such invaluable manners and etiquettes for adoring
and reforming life and infusingit with charisma, is like air and light,
p the common patrimony of mankind. This humanistic culture, there-

fore, Is worthy of adoption by the entire humanity so that all human
beings may individually and collectively build up a successful life
order. This will not only make their earthly life a haven of content-
ment and comfort, felicity and joy, peace and tranquillity, but also
secure in the world Hereafter all that is essential for a successful
and redeemed life. Etiquettes of Life in Islam is an attempt to
j present these etiquettes and manners of Islamic culture in conven-

tional book form. This work which represents a pattern of life
] ordered in the light of the teachings of the Book of God, the

j precedent of the Holy Prophet (S.A.W.), the guidance provided by

j the immortal deeds of our forbearers and the Islamic taste and

| temperament contains five important chapters:

I Chapter I — Manners and Etiquettes

Chapter II — Devotion and Prayers

Chapter III — Decent Living

| Chapter IV — Call to Religion

j Chapter V — Sense of Devotion

Under these chapters, Islamic manners and etiquettes
relating to all aspects of human life have been explained m a style
which is characterized by:

* an impressive arrangement of material;

* plain and easy language;

* lucid and eloquent explanations;

* thought provoking arguments and;

* rhetorical diction.

It is hoped that the manual of Etiquettes of Islamic life will,
by the grace and beneficence of Allah, prove useful for readers
belonging to all age-groups and classes. Brethren and sisters
devoted to Islam are expected to adorn their personal lives with
these precious rules and prayers as well as strive to reform and
mould the morals, habits and conduct of the younger generation
along sound lines. They should try their utmost to impress upon the
youngsters the value of learning these rules and prayers by heart.

The life adorned with these etiquettes will not only be
acclaimed with reverence and admiration in this world but will also
be deemed worthy of reward and favour in the Hereinafter.

Reference to important works which have been consulted
during the preparation of this book are indicated at appropriate
points within the text. I pray to the Venerable and Exalted Allah to
favour this humble attempt with His approval and enable the
Muslims to order their lives in conformity with these rules and
etiquettes. They should foster an inclination, yearning and zeal for
Islam in the hearts of people. This manual should serve as an
effective means of attracting the people to the true religion of God,
and that it should be deemed a basis for the author's redemption.
May God reward all those serving the cause of Islam with His fav our
and also those whose valuable works have been drawn upon in the
preparation of this Book. (Amin)

30th August, 196,7

MUHAMMAD YUSUF ISLAHI

Chapter 1

MANNERS AND ETIQUETTES

Etiquettes of:

* Purily and Neatness

* Maintenance of Health

* Dress

* Eating and Drinking

* Going to Bed and getting up

* Walking

* Travelling

* Mourning and Grief

* Fear and Panic

* Rejoicing

Hazrat Jabir [R.AA] stated: "One day the Holy Prophet [SAW.]
visited our home to see us. He [SAW.] beheld a man who had
dishevelled his hair and was covered all over with dust. The Holy
Prophet [SAW.] observed: "Has this fellow no comb with which to set
his hair!" And the Holy Prophet’s [SAW.] gaze fell on another man
who was wearing very soiled garments. The Holy Prophet [SAW]
observed: "Can’t this man procure even that thing with which to wash
his clothes clean."

(Mishkat al-Masabih)

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Etiquettes of Life in Islam

Purity and Neatness

Allah’s favourites are those who make constant efforts to he neat
and clean. The Holy Prophet [S.A.W.] has observed: "Purity and neat-
ness are half of faith." In other words, Faith partly consists in cleans-
ing one’s soul and partly in keeping physically dean and pure. The
purity and neatness of soul implies cleansing the soul of all impurities
such as infidelity, polytheism, sin and vice, and embellishing it with
righteous beliefs and pure morals. The purity and neatness of the
body denotes keeping it clear of all external filth and adorning it with
neatness and good manners.

1. On waking up, clean your hand before putting it in a pot of
water. You never can tell where your hands lay during sleep.

2. Do not discharge urine on the floor of bathroom/toilet, especially
when its floor is made of soil.

3. When passing stool or urine, do not sit facing the direction of
Qiblah, nor with your back to Qiblah. Having relieved yourself,
use a clod or water to clean the private parts or purify yourself
with water only. Do not use the dung, bone or charcoal for clean-
ing purpose. When the private parts have been cleaned, scrub
your hands with soap or earth and wash them.

4. Do not sit down to eat when your bowels are under pressure.
Relieve yourself of urine or stool, before eating.

5. Use your right hand for eating and drinking. For cleaning the
private parts of the body or for cleaning the nose, use your left
hand only.

6. Discharge urine on soft ground, so that its drops do not splash
around. Always pass the urine in a sitting posture. However, if
the condition of the ground or some real hardship prevents from
sitting down, you may urinate in a standing posture. Otherwise,

10

Manners and Etiquettes

in normal circumstances, it is a very dirty habit and should be
strictly avoided.

7. Do not sit down to answer the call of nature on the riverside, the
quay, on the thoroughfares or in shaded places. Such a practice
causes inconvenience to others and is derogatory to rules of
propriety and good manners.

8. Put on shoes and cover your head with a cap etc. before going to
the lavatory and read the following prayer on your way:

"Allah! I seek Thy protection against the devils of the mas-
culine as well as the feminine species." (Bukhari, Muslim)

On emerging from the lavatory, read this prayer:

"I thank Allah who relieved me of the burden and granted
me ease." (Nasai , Ibn-e-Majah)

9. Discharge your nose or phlegm with care in a spittoon, or do so
in a place out of the sight of people.

10. Avoid putting your finger in the nostrils and clearing the wax of
your nose too often. Clear the nose and clean it well out of the
sight of people, whenever the need arises.

11. Strictly avoid the practice of spitting phlegm into the folds of a
handkerchief and rubbing them together. This is a despicable
habit and must be avoided except when it cannot be helped.

12. While chewing betel leaf, do not talk in such a manner as to
splash saliva on the person you are talking to, thus causing dis-

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Etiquettes of Life in Islam

comfort to him. If you chew tobacco or betel leaf frequently, you
should take great care in observing the rules of oral hygiene.
Beware also, lest you should talk with your mouth too close to
the person addressed.

13. Perform ablution with great care and try to keep in a state of
ablution most of the time, if not at all hours. Where water is not
available, you may perform Tayammum. Recite

‘In the name of Allah, the Most Beneficent, the Most Merci-
ful’ at the commencement of ablution and say the following
prayer in the course of its performance:

a iiJ. J Al Sliifi) 61 3$

'Ln 41 & fi itXtS

W)

"I bear witness that there is no god save Allah and He has
no partner. And I testify that Muhammad is the servant of Allah
and His Messenger. Allah! Join me with those people who
repent most and take great care in keeping themselves pure and

c *‘ ean ‘ (Tirmidhi)

When the ablution is over, say the following prayer:

&Vi)

"Allah! Thou art Pure and Supreme in Thy Praiseworthi-
ness. I testify that there is no deify beside Thee. I seek Thy for-
giveness and I appeal to Thee." (Nasai)

The Holy Prophet [S.A.W.] observed:

The hallmark of my Ummah on the Day of Judgment will be

Manners and Etiquettes

that their foreheads and other parts of the body on which ablu-
tion is performed will be radiant with light. Hence whosoever
wishes to enhance his light is free to do so." (Bukhari, Muslim)

14. Brush your teeth with miswak (twig) regularly. The Holy
Prophet [S.A.W.] has affirmed:

"I would have decreed the brushing of teeth with a miswak
(twig) during all ablutions but for the inconvenience it would
have caused to the Ummah."

On one occasion, some people arrived to see the Holy
Prophet [S.A.W.], Their teeth were stained with yellow grease.
On observing their teeth the Holy Prophet [S.A.W.] urged them
to form the habit of using miswak.

15. You must bathe at least once a week. Make it a point to bathe on
Friday and join the Friday congregation in clean and neat dress.
The Holy Prophet [S.A.W.] said:

"Discharging of trust leads to Paradise." The Companions
[E.A.A.] submitted: O Apostle of Allah! What is meant by
Trust?"

♦

The Apostle of Allah observed:

"Allah has appointed no greater trust than cleansing oneself
of impurity by taking bath." Hence a person must take bath
when he needs one.

16. Do not go into or pass through the mosque in a state of impurity.
If no alternative is available, perform the Tayammum before en-
tering the mosque or passing through it.

17. Dress your hair with oil and comb. Trim the overgrown hair of
you beard with scissors; apply collyrium to your eyes; clip your
nails and keep finger-nails dean. Adorn yourself with propriety,

. simplicity and moderation.

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Etiquettes of Life in Islam

18. Cover your face with a handkerchief on sneezing, so that the
excretion is not splashed on anyone else. After sneezing say:

"Praise be to Allah"!

The listener should say:

'A

"May Allah show you Mercy"!

In response to this, you should recite:

"May Allah guide you."

19. The Holy Prophet [S.A.W.] was very fond of perfume. After
finishing the toilet on arising from sleep, the Holy Prophet
[S.A.W.] invariably used perfume.

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Manners and Etiquettes

1. Health is not
trust from the Almighty. Regard your health as of great value
and take eveiy care to safeguard it. Health once lost is hard to
recover. As the white-ant eats into the books and destroys great
libraries, similai'ly a little negligence or an ordinary sickness
ruins the life. To neglect the rales of hygiene and to be indif-
ferent towards proper maintenance of health is callous, even it is
an act of ingratitude to the Almighty, The essence of human life
is reason, morality, faith and knowledge. It is only the physical
health which ensures the proper functioning of human faculties
of reason, morality, faith and knowledge. In fact, physical health
is the basic factor in the development of mind and the growth of
reason; It is also a pre-requisite for the performance of sublime
acts of morality and the discharge of religious obligations. A
weak and sick body has a feeble mind whose faculty of reason
cannot but be unsound. When life is devoid of longing and ar-
dour; when there is no courage and the will is weak; when the
urges are exhausted - such spiritless existence is a drag on the
infirm body. The time believers have to perform lofty deeds in
life and discharge heavy responsibilities of state. It is imperative,
therefore, that they should have robust physique, sturdy intel-
lect and sound mind, firm will, high morale and a life full of
spirit, enthusiasm and sublime passions. Healthy and spirited
individuals make dynamic nations and such nations by offering
supreme sacrifices in the struggle for existence achieve pre-
eminent position and are a living symbol of the value and dignity
of life.

2. You should always be cheerful, glad, alert and active. Made your
life well-ordered, elegant, and healthy by means of good living,
cheerful manners, joyful smiles and lively disposition. Avoid sor-
row, anger, grudge or anxiety, envy, jealousy, slander, narrow-
mindedness; don’t lose your spirits and keep your mind clear of
all complexes. These moral ills have an adverse effect on the di-

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Maintenance
of Health

only^ gjrfeSffttllSting of Allah but also a valuable

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Etiquettes of. Life in Islam

gestive system and a defective digestive system is the major
cause of poor health. Allah’s Apostle observed:

"Lead a simple life, adopt moderate habits and keep yourself
cheerful." C Mishkat )

The Holy Prophet [S.A.W.] once saw an old man who was drag-
ging on supported on either side by two of his sons. The Holy
Prophet [S.A.W.] inquired: "What has happened to this old
man." The people told him: "This man had vowed to travel to the
House of Allah on foot." The Holy Prophet [S.A.W.] observed: "It
is not the will of Allah that this old man should torment himself
and then urged the old man to ride towards his destination.

Hazrat ‘Umar [R.A.A.] once saw a youth walking along slowly
like a sick man. ‘Umar stopped the youth and inquired: "What
sickness afflicts you?" He replied: "I airi not ailing." Thereupon
‘Umar took hold of a whip and threatening him with it said to
the young fellow: "Walk on the way energetically with firm foot."

The Holy Prophet [S.A.W.] used to walk with a firm foot and
stepped on the ground as if he were descending a slope.

Hazrat ‘Abdullah bin Harith reports: "I never met a man who
smiled more often than the Prophet of Allah [S.A.W.]."

The Holy Prophet [S.A.W.] taught the following prayer to his
people and you should say this prayer more often:

"O Allah! I seek refuge in Thee from the anxiety and grief,
from inability and sloth, from the burden of indebtedness and
the domination of men.” (Bukhari, Muslim)

3. Do not lift more burden than your strength can bear. Do not
waste your physical energy. It is obligatory that you should save

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Manners and Etiquettes

and protect your physical strength and use it with moderation
according to your capability.

Hazrat ‘A’isha [R.A.A.] reports that the Holy Prophet
[S.A.W.] observed:

"Act as much as is within your strength, for the Lord will
not feel wearied but you will get weaiy." t Bukhari )

Hazrat Abu Qais [R.A.A.] reports that he went to see the
Holy Prophet [S.A.W.] when the Prophet [S.A.W.] was deliver-
ing a sermon. Hazrat Abu Qais [R.A.A.] stood waiting in the
sun. At the bidding of the Holy Prophet [S.A.W.] he stepped into
the shade.

(Al-Adab Al-Mufrad)

The Holy Prophet [S.A.W.] forbade that a person should
stand in a position where a part of his body is under the shade
and the other pai-t in the sun.

A lady of the Bahia tribe, Hazrat Mujiba [R.A.A.] relates:

"Once my father called on the Holy Prophet [SA..W.] to
seek religious knowledge. Having learnt some important matters
about religion, my father returned home. A year later, he again
went to see the Holy Prophet [S.A.W.]. The Holy Prophet did
not recognise his visitor. Upon this, my father submitted: "0
Prophet of Allah! Don’t you remember me." The Holy Prophet
[S.A.W.] said: No, I do not recognise you. Introduce yourself."
My father submitted: "I belong to the tribe of Bahia. I came to
see you last year also." The Holy Prophet [S.A.W.] observed:
"Why are you in such a bad shape. When you came here last
year you were in a much better state and looked fine." My father
replied: "Since our last meeting, I have been continuously observ-
ing fasts. I eat only at night." The Holy Prophet [S.A.W.] ob-
served: "It was utterly needless for you to torment yourself and
rain your health." Then the Prophet [S.A.W.] urged my father,
'You should keep fasts during the whole of the month of

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Etiquettes of Life in Islam

Ramadan and in addition observe fast for one day during each
month." My father submitted: "O Prophet of Allah! Permit me to
keep more fasts." The Holy Prophet [S.A.W.] enjoined: "You
should observe two fasts during each month." My father asked
permission for more. The Holy Prophet [S.A.W.] said: ’You can
keep three fasts during each month.” My father entreated for a
further addition in the number of fasts. The Holy Prophet
[S.A.W.] replied: "Well then, you may observe fasts during
sacred months each year and then leave a gap. You may follow
this course every year.” While observing this, the Holy Prophet
[S.A.W.] made a sign with three fingers, joined them and moved
them apart.

The point that the Holy Prophet [S.A.W.] wanted to bring
home to his visitor was that he should observe fasts during the
months of Rqjab, Dhiqa’dah and Dhulhijjah and leave a gap in
fasting during the intervening years. The Prophet [S.A.W.] has
affirmed:

"It does not behove a believer to degrade himself." The
people inquired: "In what manner does a believer degrade
himself." The Holy Prophet [S.A.W.] observed: "He subjects him-
self to intolerable sufferings and thus degrades himself."

( Tirmidhi)

4. You should always be industrious, energetic, hard-working,
painstaking and bold in your daily life. You should form the
habit of facing all forms of hardship -and tackling with the most
difficult situations. Prepare yourself to lead the hard and simple
life of aMigahid (a fighter in the service of True Faith). Don’t be
ease-loving, careless, indolent, voluptuous, timid and a
materialist. While dispatching Hazrat Mu’adh bin. Jabal
[R.A.A.] as Governor of Yemen, the Holy Prophet [S.A.W.] gave
him the following instruction:

"Mu’adh! Deny yourself the love of pleasure for the servants
of Allah are not pleasure-seekers." (Mishkat)

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Manners and Etiquettes

Hazrat Abu Umama [R.A.A.] reports the Holy Prophet [S.A.W.]
as having said: "Simple living symbolises true Faith."

(Abu Dawud)

The life of the Holy Prophet [S.A.W.] was ever a simple and
hard one, like a Mujahid. The Holy Prophet [S.A.W.] took care
to preserve his physical energy and strive to enhance it. The
Prophet [S.A.W.] also liked to swim, for this sport provides the
best physical exercise. Once the Holy Prophet [S.A.W.] and
some Companions [R.A.A.] were swirtming in a pool. The Holy
Prophet [S.A.W.J arranged the Companions in pairs of two and
desired that each man should swim towards his partner. Hazrat
Abu Bakr [R.A.A.] was paired with the Prophet [S.A.W.]. The
Holy Prophet [S.A.W.] swam towards Abu Bakr [R.A.A.] caught
him and held him by the neck.

Horse was the Prophet’s favourite riding animal. The Holy
Prophet [S.A.W.] himself tended his horse. He used to rub and
dean the mouth of his horse with his own sleeve. He would tie
the hair of its mane into knots and used to say:

"Goodness remains attached to its forehead till Doomsday."

Hazrat TJqba [R.A.A.] reports that the Prophet of Allah
observed:

"Learn archery and horse-riding. I like the archers more
than the horse-riders. He who learns the art of shooting arrows
and then gives it up has paid scant regard to a Diving blessing."

(Abu Dawud)

Hazrat ‘Abdullah bin. ‘Umar [R.A.A.] reports that the Holy
Prophet [S.A.W.] stated:

"He who guards the soldiers of Islam against danger in the
night passes a night better than Shab Qadr."

In an address to his Companions, the Holy Prophet

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Etiquettes of Life in Islam

[S.A.W.] observed: "A time will come when the other nations
will fall upon my followers as diners scramble over food."
Someone inquired: "O Prophet of Allah [S.A.W.]! Will our
numbers so dwindle that other people will join forces in order to
annihilate us?" The Holy Prophet [S.A.W.] answered: "Not that
your numbers will be small. In fact you will be much larger in
number, but then your number will cany no weight, just as so
many straws floating in flood-tide are weightless. Your enemies
will no longer fear you, cowardice will creep into your hearts." At
this point a man enquired: "0 Prophet of Allah [S.A.W.]! what
will be the cause of this cowardice?" The Holy Prophet [S.A.W.]
observed: "The cause will be that you will grow to love the
worldly life and hate death."

Hazrat Abu Huraira [R.A.A.] reports that the Holy Prophet
[S.A.W.] observed:

"He who holds the reins of his horse firmly and rides to
serve the cause of Islam, lives the best life. From whichever spot
the news of threat to the cause of Islam reaches him, he mounts
his steed and rushes thither. He is so fearless of death as if he is
after it." ( Muslim )

5. Women should also lead hard and strenuous life. They should
perform all household chores with their own hands. They should
form the habit of being active and train themselves to bear
hardships. They should abstain from being work-shy, indolent or
voluptuous. They should raise their children so that they learn
to be sturdy, energetic and tough from the very beginning of
their lives. Even when there are servants in home, do not
encourage your children to depend on them for odd jobs. Teach
children to cultivate the habit of self-help. The ladies of the
Companions of the Holy Prophet used to perform house-hold
tasks with their own hands. They would work in the kitchen;
they would grind at the millstone; they fetched water for use in
the home, washed clothes, sewed and led a strenuous life. In the
hour of need, they took the responsibility of rendering, medical

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Manners and Etiquettes

aid to the wounded in the battle-field and supplied water to the
fighting forces. Hai'd work keeps women fit; it ensures the purity
of their morals and the .good example of the mothers serves as a
model for character-building of their children. From the Islamic
point of view, a good wife is the one who keeps herself busy in
housekeeping tasks. She should he so engrossed in household ac-
tivities that signs of exhaustion due to hard work, the blackness
of the kitchen and the soot of fire-smoke should be evident from
her face. The Holy Prophet [S.A.W.] has stated:

"I and the woman whose cheeks are besmeared with
kitchen smoke will be close together on the Day of Resurrection."
(While saying this, the Prophet made a sign by joining his index
finger with the middle finger).

6. Be an early riser. Keep your sleeping hours within limits of
propriety. Don’t sleep little, for in that case your body will not
get proper rest and your limbs will feel exhausted and weary. On
the other hand, do not sleep for long hours, for in that case you
will become lazy and inactive. Follow the maxim: "Early to bed
and early to rise, is the way to be healthy, wealthy and wise."

Get up early in the morning and offer prayers. Go for a
stroll into the field or garden and relax there. The fresh air of
the morning has a salutary effect on health. Make it a point to do
some light exercise daily according to your physical strength and
endurance. The Holy Prophet [S.A.W.] liked 1 to divert himself by
•visits to the gardens. He used to go for a stroll in the garden once
in a while. The Prophet [S.A.W.] forbade to remain awake and
engage in conversation after ‘Isha’ (night prayer) and observed:

"Only that person is permitted to remain awake after ‘lsha’
who is either engaged in talk concerning religion or has to dis-
cuss some important matter with the members of his
household."

7. Learn self-control. l£eep your passions, fancies, desires and lusts
under control. Guard against your ideas getting distracted or

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Etiquettes of Life in Islam

your eyes going astray. Peace of mind and contentment of the
heart evaporate when the passions are given free rein and eyes
begin to wander astray and the faces of such people lose all the
beauty, grace and attractiveness. Having lost these attributes,
these persons prove to be timid, weak-minded and cowards in
every sphere of life.

The Holy Prophet [S.A.W.] has stated:

"To cast a lascivious eye is the adultery of eyes and shame-
less talk is the adultery of tongue. Your lust presses a demand on
you and your genitals either affirm or contradict this demand.”

A sage observes:

"0 Muslims! Keep away from sin. Sin entails six evils: three
evils relate to this world and the other three are concerned with
the eternal world. Those evils that relate to this world are:

* Beauty and grace vanish from the face of man.

* The man is seized by the torment of poverty and

destitution.

* It shortens the life of man.

8. Save yourself from intoxicants. They affect the brain as well as
the stomach. Liquor, of course, is forbidden, but you should
refrain from using all other things having an intoxicating effect.

9. Observe the rules of simplicity and moderation in all your ac-
tivities. In physical labour, mental exertion, marital relations,
eating, drinking, sleep and rest, anxiety, merriment, recreation,
worship, walking and conversation - in short, in all your ac-
tivities always follow a middle course, and regard it as the main
source of virtue and well-being.

The Holy Prophet [S.A.W.] has said:

22

Manners and Etiquettes

"How wonderful it is to be moderate in the midst of plenty!
And what a fine thing it is to follow a middle course in depriva-
tion, and what a better course it is to be moderate in offering
prayers." ( Musnad Bazaz/Kanz aVAmal)

10. Eat at the proper time. Abstain from over-eating. Don’t munch
all the time. Take food only when you feel the appetite and stop
eating before your stomach is filled, so that you should still feel
slightly hungry when the meal is over. You must never indulge
in over-eating. The Holy Prophet [S.A.W.] observed:

"The believer fills only one intestine while the non-believer
eats to fill seven intestines." ( Tirmidhi )

Good health depends on proper functioning of the stomach.
Over-eating makes the stomach sick. The Holy Prophet [S.A.W.]
has explained this point in an allegory as follows:

"The stomach serves as a cistern. The veins receive their
life-blood from this reservoir. Hence if the stomach is healthy,
the veins will be irrigated with the juices of health, and in case
the stomach is ill, the veins will only suck the juice of sickness."

(Baihaqi)

Persuading the people to be abstemious in taking food the
Prophet [S.A.W.] observed:

"One man’s dinner is sufficient for two."

11. Always eat simple food. Eat whole wheat bread. Do not eat while
the food is piping hot. Avoid spiced and pungent foods and have
no unnecessary craving for tasty delicacies.

Make it a point to eat simple, easily digestible, nourishing
and healthful diet. Do not crave for delicious foods or foods that
leave a pungent taste,, on the tongue.

The Holy Prophet [S.A.W.] preferred whole-wheat bread.

23

Etiquettes of Life in Islam

He did not like bread made of soft flour or thin. He never ate
while the food was piping hot, but waited till it cooled. Referring
to the eating of food while it is piping hot, the Prophet. [S.A.W.J
some times observed: ‘Allah has not ordained us to eat fire’; and
some other time he would say: "There is no virtue in eating
piping hot food.”

Meat (especially joints of leg, pieces of neck and flesh of the
backside) was the Prophet’s [S.A.W.] favourite food. In point of
fact, meat is an important and essential food for the nourish-
ment of body and for forging a bold attitude of mind; and the
believers should always be bold and sturdy.

The Holy Prophet [S.A.W.] has affirmed:

"One who died without fighting in the cause of Allah and
had no desire for such a fight has in a way died in the state of
hypocrisy." (Muslim )

12. Eat with perfect peace of mind and in a relaxed mood and chew
the food well. Avoid eating in a mood of sorrow, anger, anxiety
or perplexity. The food that is eaten in a cheerful and peaceful
state of mind nourishes the body, whereas food that is gulped
down in a state of anxiety or grief has an adverse effect on the
stomach and affords no strength to the body. Don’t be silent, sad
or woe-begone while taking meals nor show undue mirth by rais-
ing loud guffaws. Laughter during meals proves fatal sometimes.

Talk and laugh with moderation while taking meals. Eat in
a pleasant and cheerful mood and offer thanks to the Almighty
and when ill, take every precaution with regard to your meals.

Umme Mundhir [R.A.A.] relates:

"The Holy Prophet [S.A.W.] once visited me. Bunches of
date-fruit were hanging in the home. The Holy Prophet [S.A.W.]
plucked the fruit and started eating it. Hazrat ‘Ali [R.A.A.] did

24

Manners and Etiquettes

the same. The Holy Prophet [S.A.W.] however, forbade ‘Ali
[R.A.A.] and said: "You have just recovered from illness; you
should not eat this fruit." So ‘Ali [R.A.A.] stopped. Meanwhile,
the Prophet [S.A.W.] continued to eat the fruit." Umme
Mundhir [R.A.A.] further relates: "Later, I cooked some barley
and beet-root. The Holy Prophet [S.A.W.] said to ‘Ali [R.A.A.]
"‘Ali, take this. This food will do you good.” ( Shama’il Tirmidhi )

"When he [S.A.W.] had a guest at meals, he used to prompt
the guest repeatedly to eat more and until he had eaten to his fill
and insisted on taking no more, the Holy Prophet [S.A.W.] then
stopped to prompt him.”

During meals, the Holy Prophet [S.A.W.] used to be en-
gaged in amiable talk and maintained an atmosphere of joy and
cordiality.

13. Take a nap after the mid-day meal and go for a stroll after din-
ner. Avoid strenuous physical and mental exertion immediately
after the meals. There is a well-known maxim in Arabic which
runs thus:

"Stretch out after the midday meal and take a stroll after
taking dinner."

14. Take good care of your eyes. Don’t expose your eyes to glaring
light. Don’t set your gaze upon the sun. Don’t read in either
faint or intense light. Always study under a clear and soothing
light. Avoid keeping yourself awake for too long. Protect your
eyes from filth and dust. Apply collyrium to your eyes and al-
ways tiy to keep your eyes clean. Go for a walk in the fields, gar-
dens and green pastures and amuse yourself. The’ sight of
greenery has a pleasant effect on eyes. Guard against casting evil
glances, for this practice will dim the sparkle of your eyes and
your general health will decline. The Holy Prophet [S.A.W.] has
said:

25

Etiquettes of Life in Islam

'Tour eyes have a right on you."

It is, therefore, incumbent upon a believer to value this
Divine blessing. He should use this blessing according to the will
of the Almighty. He should be particular about the protection of
his eyes and keeping them clean. He should use all means which
may be of benefit to his eyes and avoid everything that may
cause injury to them. Similarly, a true believer should take care
to preserve the strength of other limbs and organs of his body.
The Holy Prophet [S.A.W.] observed:

”0 people! You should apply collyrium to your eyes. It clears
away all wax from your eyes and helps in the growth of hair."

(Tirmidhi)

15. Be careful about dental hygiene and protect your teeth. Clean
teeth keep you fresh, produce a good effect on digestion and
cleanliness makes the teeth firm too. Form the habit of cleaning
your teeth with a miswak (twig); use dental powder also. Don’t
spoil your teeth by too frequent chewing of betel leaf or using
tobacco. Clean your teeth well after every meal.

Unclean teeth cause various diseases. It was customary
with the Holy Prophet [S.A.W.] that on getting up from sleep, he
used to dean his teeth with a miswak (twig). (Agreed upon)

Hazrat ‘A’isha [R.A.A.] states:

"We used to keep the water for ablution and the miswak
(twig) ready for the use of the Holy Prophet [S.A.W.]. By the will
of Allah when the Prophet [S.A.W.] got up from sleep he used to
dean his teeth with the miswak (twig). Later, he performed ablu-
tion and then offered prayers." (Muslim )

Hazrat Anas [R.AA..] has reported that the Holy Prophet
[S.A.W.] observed:

26

Manners and Etiquettes

"I have already laid much stress upon the need to dean your
teeth with miswak (twig)." ' ( Bukhari )

Hazrat ‘A’isha [R.A.A.] relates that the Holy Prophet
[S.A.W.] stated:

"The miswak (twig) deans the mouth and the Lord is
pleased by this act of cleanliness."

The Prophet [S.A.W.] is reported to have said:

"Had I not considered it a great inconvenience for my Um-
mah, I would have enjoined upon people to brush their teeth
with a miswak (twig) before each prayer." (Abu Dawud)

Some Muslims once came to see the Holy Prophet [S.A.W.].
Their teeth were unclean and were encrusted with yellow
grease. Noticing this, the Holy Prophet [S.A.W.] said to them:
"Your teeth look so yellow! You should dean them with a
miswak." (Musnad Ahmad)

16. When the need arises to answer the call of nature fulfil it
promptly. Delay in answering the call of nature affects the brain
and the stomach badly.

17. Pay full attention to keeping yourself pure, dean and tidy. The
Holy Qur’an says:

"Allah’s favourites are those who take great care in keeping
themselves pure and dean." (At~Tauba)

The Holy Prophet [S.A.W.] has said:

"Cleanliness and purity are the half oilman (Faith)."

In view of the great importance of cleanliness and purity,
the Holy Prophet [S.A.W.] has given detailed injunctions about

27

Etiquettes of Life in Islam

neatness and has stressed the need for observing purity and
cleanliness in eveiy matter. Keep all articles of food under cover.
Protect them from being soiled and keep the flies away. You
should have clean utensils. Keep your dress and bed-covers tidy
and spotlessly clean. Keep your body clean by performing ablu-
tion and taking a bath. Cleanliness of body, neatness of dress
and tidiness of all articles of use is refreshing and pleasant for
the soul. The body also feels delightfully fresh. On the whole
purity and neatness have a salutary effect on human health.

Hazrat ‘Adi bin Hatim [R.A.A.] stated: "I always remain in
a state of ablution for each salat (prayer) since I embraced
Islam."

The Holy Prophet [S.A.W.] once asked Hazrat Bilal
[R.A.A.]: "How did you manage to reach Paradise before me
yesterday?" Hazrat Bilal [R.A.A.] submitted: "Whenever I
proclaim the call for prayer, I invariably offer two Rak'ats of
Salat (prayer) and as soon as I am out of the state of ablution, I
perform ablution afresh and try to remain in this state always."

Hazrat Abu Huraira [R.A.A.] reports the Prophet [S.A.W.]
as having said:

"It is Allah’s right upon every Muslim that he should take
bath once a week and wash his head and body." ( Bukhari )

28

Manners and Etiquettes

Etiquettes
of Dress

1. You should wear a dress which covei-s and protects your body
and meets the requirements of modesty, honour and virtue.
Your dress should also be an expression of culture, elegance and
beauty. In respect of this blessing, Allah says in the Holy Qur’an:

"O children of Adam! We have sent unto you raiments to
conceal your shame and to serve as protection and adornment."
( 7 : 26 )

As a matter of fact the word ‘Rish’ in the verse, literally
means the wings of the bird. The wings of a bird lend beauty and
grace to it and also serve as a means of protection for its body.
The word, however, is commonly used when referring to beauty,
' elegance and fine dress. Of course the purpose of dress is to lend
beauty and grace and to serve as protection against climatic ef-
fects. But the foremost use of dress is to cover private parts of
the body. Allah has inculcated modesty and diffidence in the na-
ture of man. It was for this reason that when Hazrat Adam and
Hazrat Hawwa (Eve) [A.S.] were deprived of the elegant robes of
Paradise, they began to use leaves of trees to cover their bodies.
Hence consider this as the principal use of dress and choose a
dress which conforms to the requirements of modesty. You
should also make sure that your dress, besides affording ade-
quate protection against climatic conditions, should also be such
that it should lend an aura of grace, elegance and culture to your
personality. Do not wear such dress which should make you an
object of ridicule or provoke satirical comments from the people.

2. You should keep in mind while putting on clothes that dress is a
blessing which Allah has conferred on man only. It has been
denied to all other living creatures. Offer thanks to Allah for this

29

Etiquettes of Life in Islam

special favour and blessing. Endowed as you are with this distinc-
tive bounty, you should never act contrary to the decrees of
Allah or show ingratitude. Dress is a remarkable favour from
the Lord. While putting on dress, re-kindle this feeling in your
heart and express your sense of gratitude in the words which the
Holy Prophet [S.A.W.] had taught to the believers.

3. Piety is the best apparel. Piety signifies purity of soul as well as
righteous physical appearance. In other words you should wear
dress of the kind which the Shari'ah has prescribed for the
believers, which does not display arrogance or pride, which does
not lend a feminine air to men nor a masculine appearance to
women. The dress should be an emblem of your righteousness
and devotion to Allah. The women should strictly conform to the
rules set by Shari‘ah in respect of female dress and men must
observe the laws of Shari'ah with regard to their dress.

4. Put on a new dress with feelings of joy. Give some name to it
when you don a new apparel and acknowledge the munificence
and blessing of Allah. Inspired by a sense of gratitude to, the
Lord, recite the prayer which the Holy Prophet [S.A.W.] used to
offer while putting on a new dress.

Hazrat Abu Sa'id Khudri [R.A.A.] reports: "Whenever the
Holy Prophet [S.A.W.] put on a new dress, head dress, shirt or a
sheet covering, he used to recite the following prayer and insert
the name of the garment in the recitation:

gi & 343l

"O Allah! Unto Thee belongeth all praise. Even as Thou
hast clothed me in this (garment), I ask of Thee the good thereof,
and I seek refuge in Thee from the evil thereof, and the evil of
that wherefor it hath been made." (Abu Dawud)

The prayer bears the following meaning: Allah! Make me

30

Manners and Etiquettes

use this dress which You have bestowed on me for the purposes
which You deem righteous. Enable me to cover my modesty with
this dress and to protect my soul and body against immodesty
and shamelessness; to make it a means of adornment and grace
for my body; to eschew displaying ostentation, pride or ar-
rogance and let me not transgress the bounds set by you for men
and women in the use of dress.

Hazrat ‘Umar [R.A.A.] stated: "The Holy Prophet [S.A.W.]
observed: "Whosoever puts on a new dress and has means,
should give away his old dress to the poor. On wearing a new
dress, a person should recite the following prayer:

"Praise be to Allah Who clad me with that wherewith I
cover my shame, and wherewith I adorn myself in my life."

Whosoever reads the above prayer at the time of putting on
a new dress, Allah will keep him under His care and protection
in this life and in the life Hereinafter." ( Tirmidhi )

5. Take care to put on the dress with the right side first. While put-
ting on the shirt, kurta, shervani or coat, wear the right sleeve
first. Similarly while putting on a pyjama enter the right foot
first. The Holy Prophet [S.A.W.] while putting on the shirt used
to wear the right sleeve first and then put the left arm into the
left sleeve. Similarly, the Holy Prophet [S.A.W.] used to put the
shoe on his right foot first and then wore the left shoe. On taking
off his shoes, the Holy Prophet [S.A.W.] first took off from his
left foot and then from the right one.

6. You must shake the garments before putting them on, lest there
be deadly insect hidden in them which might cause you harm.
The Holy Prophet [S.A.W.] was once wearing socks in a jungle.
He put on a sock and was intending to put on the second one
when a crow dived and carried off the sock. The crow soared to a

31

Etiquettes of Life in Islam

great height and dropped the sock on the ground. The shock of
landing threw out of the sock a snake which fell at some dis-
tance. On seeing this, the Holy Prophet [S.A.W.] offered thanks
to Allah and observed: "It is the duty of eveiy Muslim that on in-
tending to wear socks, he should shake them first.” ( Tabarani )

7, Wear white dress. White dress is ideal for men, especially. The

Holy Prophet [S.A.W.] observed: "Wear white dress. It is the
best. You ought to wear white cloth in life and buiy your dead in
a shroud made of white cloth." ( Tirmidhi )

On another occasion, the Holy Prophet [S.A.W.] observed:
'You should wear white clothes, for the white cloth stays cleaner
and put your dead in white coffins."

The phrase ‘white cloth stays cleaner’ implies that white
cloth shows off the slightest stain instantly, which a person may
clean immediately. If the cloth is dyed, the stains will not be seen
instantly. Hence a person will not pay immediate attention to
wash a dyed garment.

It is recorded in Sahih Bukhari that the Holy Prophet
[S.A.W.] used to wear white clothes. In other words he [S.A.W.]
not only liked to put on white dress himself, but also eiyoined
upon the male members of his Ummah to wear white clothes.

8. The length of your pyjama, or lungi should fall above the ankles.
The Holy Prophet [S.A.W.] holds such people as the doomed
ones and deserving of severe torment who out of pride and
haughtiness let their pyjamas or lungis fall below their ankles.
The Holy Prophet [S.A.W.] has affirmed: "There are three types
of people with whom Allah shall not speak on the Doomsday,
nor look at them, nor will He admit them to Paradise after
purifying them; rather He shall ordain a painful torment for
them.” Hazrat Abu Dhar Ghifari [R.A.A.] submitted: "0 Apostle
of Allah who are these unfortunate people?" The Holy Prophet
[S.A.W.] observed:

32

Manners and Etiquettes

"Firstly, he who out of pride and haughtiness lets his lower
garments fall below his ankles.

Secondly, the man who reminds others of the favours he
has done to them.

And thirdly, the one who wishes to promote his business by
misrepresentation on oath." ( Muslim )

Relating a personal anecdote, Hazrat ‘Ubaid ibn Khalid
[R.A.A.] says: "I was once walking in the holy city of Madinah
when a voice said from behind: Lift up your lower garment - by
so doing a man not only guards himself from physical filth but
also from the impurity of soul." Looking over my shoulder, I saw
the Allah’s Apostle [S.A.W.]. I submitted: "O Apostle of Allah
[S.A.W.]! It is a simple sheet of cloth that I am wearing. How can
it show haughtiness and pride?" The Holy Prophet [S.A.W.] ob-
served: "Is it not obligatory for you to follow my example?" On
hearing these words of the Holy Prophet [S.A.W.] my eyes at
once fell towards his lower garment and I saw that it came to the
middle of his calf."

The Holy Prophet’s [S.A.W.] observation that by keeping
the length of his pyjama or lower garment above the ankles the
man is guarded against not only physical dirt but also impurity
of soul, is highly significant. It implies that when the length of a
garment falls below the ankles, it gathers filth from the ground
and becomes dirty. Soiled clothes are always offensive to a per-
son of neat and clean taste. Moreover, the habit of wearing gar-
ments whose length falls below the ankles betrays arrogance and
pride and these two evils are symptoms of the impurity of soul.
These considerations apart, the Qur’anic injunction ‘The life of
the Prophet is the best model for you to follow’ should suffice for
a pious believer.

According to a Tradition reported by Abu Dawud, the Holy
Prophet [S.A.W.] has given warning of terrible punishment for

33

Etiquettes of Life in Islam

this offence. The Holy Prophet [S.A.W.] observed: "The pious
believer should wear the length of his ‘lower garment’ up to the
middle of his calf; there is no harm if the length falls to the
ankles; but any part of the length which falls below the ankles
shall burn in the fire. And on the Doomsday, Allah shall not
even look at the man who out of pride and arrogance wears an
apparel whose length falls below his ankles."

9. Do not wear silk. Garments of silk are befitting for females only.
The Holy Prophet [S.A.W.] has strictly forbidden men to wear
female dress or to put on effeminate airs.

Hazrat ‘Umar [R.A.A.] reports that the Holy Prophet
[S.A.W.] observed: "Do not wear silk garments, for he who wears
them in this world shall not wear them in the next.” ( Bukhari ,
Muslim ) The Holy Prophet [S.A.W.] once observed to Hazrat
‘Ali [R.A.A.]:

"Cut this silk cloth 1 into scarves and distribute them among
the Fatimahs." 2 (Muslim )

This also shows that silk dress is desirable for women. It
was for this reason that the Holy Prophet [S.A.W.] urged Hazrat
‘Ali [R.A.A.] to cut the silk cloth into scarves for the ladies, other-
wise the cloth could have been used for some other purpose.

10. Women should not wear thin dress which should make their
forms visible, nor should they put on a tightly fitting dress which
might make their figures prominent and alluring. In this way,
they would be exposing their bodies, despite having worn gar-

1, The doth had been sent as a gift by the ruler of Okaidar and Dooma.

2. ‘Fatimahs’ refers to the following three illustrious ladies:

i. Fatimah Zahra, [R.A.AJ, favourite daughter of the Holy Prophet
[SAW.] and the wife of Hazrat ‘Ali [E.A.A.]

ii. Fatimah bint Asad [RA A] august mother of Hazrat Ali, [RAA.].

iil Fatimah [RAA] the daughter of Hazrat Hamza, the unde of the

Holy Prophet [S. A. W.].

34

Manners and Etiquettes

ments. The Holy Prophet [S.A.W.] has warned such immodest
women of dire punishment.

"Woman who are nude in spite of having garments on
them, who allure others and are allured by others shall be con-
signed to Hell. Their heads are coquettishly inclined on one side
like the humps of the Bakht camels. These women

shall not enter Paradise, nor shall enjoy the sweet odour of
Paradise, although the sweet odour of Paradise can be savoured
from a long distance off." ( Riyad-us-Salihin )

On one occasion Hazrat Asma [R.A.A.] came to the Holy
Prophet [S.A.W.] wearing thin clothes. On seeing her, the Holy
Prophet [S.A.W.] tui*ned his face at once and observed:

"Asma’ when a woman comes of age it is not lawful for her
to expose any part of her body except face and hands."

11. When wearing a Tehbund or pyjama do not lie down or sit in
such a posture as to make prominent or lay bare any part of your
body. The Holy Prophet [S.A.W.] has observed: "Do not walk
with one shoe on. Do not squat with one knee raised while you
are wearing a Tehbund. Do not eat with your left hand. Do not
wrap up your whole body in a sheet in such a manner as to
make it impossible for you to move your hands freely for per-
forming your work or for offering prayers. Do not lie flat and put
one leg over the other lest it should uncover your body.

12. Men and women should not adopt the same fashions in dress.

The Holy Prophet [S.A.W.] affirmed: "Allah sends curses on
those men who adopt feminine fashions and on such women
who adopt a masculine style." ( Bukhari )

Hazrat Abu Huraira [R.A.A.] states: "The Holy Prophet
[S.A.W.] pronounced a curse upon a male who puts on female
dress and has cursed a female who dresses herself in masculine
fashion." (Abu Dawud)

35

Etiquettes of Life in Islam

Someone once mentioned to Hazrat ‘A’isha that there was a
certain woman who wore masculine shoes, whereupon Hazrat
‘A’isha observed: "The Holy Prophet [SA.W.] has pronounced a
curse upon such women who adopt masculine habits."

13. The women must cover themselves with a scarf and keep their
head and bosom veiled. They should not wear scarf of such
transparent stuff as to reveal their hair. The scarf is meant to
veil the beauty of the person. Allah ordains in the Holy Qur’an:

0*1

"And draw their veils over their bosoms." (24: 31)

The Holy Prophet [S.A.W.] once received fine Egyptian veil.
He cut out a piece and handing it to Hazrat Wahya Kalbi
[R.A.A.] observed: "Cut a piece and make a shirt for yourself and
give the other piece to your wife to use as a scarf, but tell her to
stitch another layer of cloth under it so that her form may not be
exposed to view." (Abu Dawud)

Bearing this clear injunction of the Holy Book and Sunnah
in mind, you should scrupulously follow the purport of Divine
Command. Do not make a mockeiy of the Ordinance of Allah
and His Messenger by wearing only a small strip of cloth around
your neck.

Hazrat ‘A’isha [R.A.A.] states: When this injunction was
revealed, the women discarded thin garments. They started
making their scarves out of coarse cloth." (Abu Dawud)

14. Dress yourself in keeping with your means and status. Do not
dress up to show off vanity and to display an attitude of haughti-
ness towards others or to make an indecent show of your af-
fluence. On the other hand, your dress should not cost more
than your means permit, for thus you will be guilty of the sin of
extravagance. Do not look shabby and crest-fallen so as to make

36

Manners and Etiquettes

an impression of penury and helplessness upon others. Do not
make a show of destitution, despite having everything. Put in
proper, suitable and neat garments in keeping with your means
and position. Some people appear destitute by wearing rags or
patched garments and consider it an act of piety or virtue.
Moreover, they view those who put on clean and neat dress as
worldly-minded and irreligious. This conception of religion is
wholly fallacious. Hazrat Abu al-Hasan ‘Ali Shazli [R.A.A.] was
once clad in very fine clothes. A destitute Sufi took exception to
this and remarked: "What need have the servants of Allah to put
on such elegant dress?" Hazrat Shazli [R.A.A.] answered:
"Brother, I have put on this elegant dress to express my
gratitude and homage to the Grand and Magnificent Allah, Your
shabby appearance is a show of misery. You appear as if you
were begging alms from the people." In reality, virtue does not
consist in wearing rags, patched garments or clothes of inferior
quality, nor does it require wearing luxurious apparel. The in-
gredients of virtue are the pious intentions and right thinking of
the man. The truth is that every man should adopt a moderate
and balanced attitude in all matters in consonance with his
means and position. He should not let his soul grow dull by put-
ting on destitute airs, nor should he display vanity and pride by
wearing resplendent garments.

Hazrat Abul Ahwas [R.A.A.] reports a Tradition from his
father, "Once I went to the Holy Prophet [S.A.W.]. I was then
dad in very poor and mean dress. The Holy Prophet [S.A.W.]
asked me: "Do you possess wealth and means?" I submitted: "Yes,
I do." The Holy Prophet [S.A.W.] then enquired: "What kind of
goods do you possess.” I submitted: "Allah has blessed me with
all kinds of goods — camels, cows, goats, horses besides slaves."
The Holy Prophet [S.A.W.] observed: "When Allah has blessed
you with wealth and means, your person should manifest His
Bounty and Favour." (Mishkat)

The implication,, is that when Allah has conferred ample
means to you, why do you put on the garb of a beggar and des-
titute person? This is an act of ingratitude to Him.

37

Etiquettes of Life in Islam

Hazrat Jabir [R.A.A.] reports: "Once the Holy Prophet
[S.A.W.] visited our house to see us. He chanced to see a man
who was covered all over with dust and his hair was dishevelled.
The Holy Prophet [S.A.W.] observed: "Does this man possess no
comb with which to set his hair." The Holy Prophet [S.A.W.]
then happened to see a man who was clad in a dirty dress,
whereupon the Holy Prophet [S.A.W.] observed: "Does this man
not possess even that (soap etc.) with which to wash his clothes
clean," (Mishkat )

A man submitted to the Holy Prophet [S.A.W.] "0 Mes-
senger of Allah! I like to have fine clothes and I like to dress my

hair with oil, and wear nice shoes ’ In this manner, he named

several niceties he was fond of and even mentioned that he
wished that his lash should also be of the best quality. The Holy
Prophet [S.A.W.] listened to him and then observed: "All these
things are desirable and Allah views this fine taste with favour."

( Mustadrak Hakim)

Hazrat ‘Abdullah bin. ‘Umar [R.A.A.] states: "I submitted to
the Holy Apostle of Allah: ‘0 Apostle of Allah! Would I be guilty
of vanity and haughtiness if I wore fine and nice clothes." The
Holy Prophet [S.A.W.] observed: "No, it is elegant to wear nice
dress and elegance of dress pleases Allah." (Jbn Majah)

The following Tradition has also been reported by Hazrat
‘Abdullah bin. ‘Umar [R.A.A.] "The Holy Prophet [S.A.W.] ob-
served: Put on both garments when saying prayers (in other
words, dress yourself in full suit). Man owes it to Allah more
than to any one else that he should go into His presence in his
best apparel and in the neatest state." (Mishkat)

Hazrat !Abdullah bin. Mas‘ud [R.A.A.] states: "The Holy
Prophet [S.A.W.] observed: He who has even a little bit of pride
in his heart shall not enter Paradise." A man submitted: "Every
man wishes that he should put on fine clothes and wear nice

38

Manners and Etiquettes

shoes." The Holy Prophet [S.A.W.] observed: "Allah Himself is
Graceful and elegance pleases Him. In other words, elegant
dress does not connote haughtiness. Haughtiness consists in
ignoring the rights of others and looking down upon others as
mean and base." (Muslim)

15. Observe good taste and propriety in dress and make-up. It is im-
proper and offensive to good taste to go about with shirt unbut-
toned at the chest, to wear buttons without proper arrangement,
to roll up one leg of the trousers and keep the other down, to
walk with one shoe on or to keep the hair dishevelled.

One day, the Holy Prophet [S.A.W.] was seated in the
mosque when a man with dishevelled hair, and unkempt beard
came into his presence. The Holy Prophet [S.A.W.] made a ges-
ture with his hand towards the man signifying that he should go
and set the hair of his head and beard. The man went away and
returned having put his hair in better shape. Whereupon the
Holy Prophet [S.A.W.] remarked: ‘Isn’t it better to look elegant
and fine than to wear unkempt hair. A man with dishevelled
hair wear the look of the devil." (Mishkat)

. Hazrat Abu Huraira [R.A.A.] states: "The Holy Prophet
[S.A.W.] observed: No one should walk with one shoe on; either
wear both shoes or take off both." ( Tirmidhi )

It is in the light of this Tradition that the Ulama have forbid-
den the wearing of only one sleeve and only one sock.

16. Avoid wearing red, gaudy or resplendent dress or showy black or
yellow apparel. Red, gaudy and resplendent dress is suited only
to women and even women should observe proper rules about
wearing such dress. As regards assuming superior airs by don-
ning flowing robes and yellow garments, for the sake of display-
ing one’s distinction, it is a sure sign of pride and haughtiness.
Similarly, do not put on strange and funny clothes which may
lend you an outlandish appearance and you may become an
object of public ridicule.

39

Etiquettes of Life in Islam

17. Always put on simple, dignified, civilised dress and spend
moderately on your clothes. Avoid luxury and extravagant fi-
nesse in matters of dress. The Holy Prophet [S.A.W.] has ob-
served:

"Keep away from luxury, for the favourites of Allah are no
lovers of ease and luxury." (Mishkat )

The Holy Prophet [S.A.W.] also affirmed: "Allah will adorn
that man with the dress of honour and nobilily who, in spite of
possessing means and power, observes simplicity in dress out of
humility and obedience to Allah." (Abu Dawud )

The illustrious Companions were one day sitting together
discussing worldly matters. The Holy Prophet [S.A.W.]
remarked: "Simplicity of dress is one of the signs of Faith."

(Abu Dawud)

Once the Holy Prophet [S.A.W.] observed: "There are many
a servant of Allah in the world whose outward appearance is
humble; their hair is dishevelled and dusty and their dress is or-
dinary and simple, yet in the sight of Allah their stature is very
high. Should they take a vow to do something, Allah fulfils their
oath. Bra’ bin. Malik [R.A.A.] is one among this type of people."

(Tirmidhi)

18. Give clothes to the destitute by way of expressing thanks to the
Lord for having conferred the bounty of dress on you. The Holy
Prophet [S.A.W.] has observed: "Whosoever gives clothes to a
Muslim to cover his body, Allah shall clothe that man on the
Day of Judgement in the green dress of Paradise." (Abu Dawud)

The Holy Prophet [S.A.W.] also affirmed: "A Muslim who
gives clothes to another Muslim shall be afforded protection and
safety by Allah as long as those clothes serve as a covering for
the beneficiary." (Tirmidhi)

40

Manners and Etiquettes

19. Give fine clothes according to your means to your servants who
serve you day and night.

The Holy Prophet [S.A.W.] observed: "The slaves, male and
female, are your brothers and sisters. Allah has given them un-
der your charge. Hence to whomsoever Allah has given power
and control over some one, he should give him the same to eat as
he eats himself and the same kind of dress to wear as he wears
himself and he should not give him work to do which is beyond
his capacity, and should the slave be unable to cope with the load
of work, the master should share his burden." (Bukhari, Muslim )

Etiquettes of Life in Islam

Etiquettes of
Eating and Drinking

1. Wash your hands before taking your meals. It is in keeping with
the rules of cleanliness and neatness that your mind should be
satisfied about the cleanliness of your hands before starting the
meal.

2. Say Bismillah hirrahma nirrahim

‘In the Name of Allah, the Most Beneficent , the Most Merciful’,
while starting the meal. Should you forget this, then say

) 13 ful as soon as you realise the oversight during
the meal. Remember, the meal which is not consecrated by the
Name of Allah is made lawful by the devil for himself.

3. Do not lean against anything when sitting down for a meal. Sit
in a humble position with your knees raised or joint on the floor
or with one knee prostrate and the other one raised. The Holy
Prophet [S.A.W.] used to sit for meals in this posture.

4. Always eat with your right hand. However, the left hand may be
used simultaneously with the right hand, if needed.

5. Use three fingers while eating. If required, use four fingers ex-
cept the little finger. Do not put your fingers in the food up to
their roots.

6. Do not take a big morsel, nor a small one. Put the second morsel
into your mouth only after swallowing the first one.

7. Do not wipe your fingers with bread. This is a filthy habit.

8. Avoid brushing off the loaves and refrain from knocking them
about also.

9. Eat out of the plate from the side nearest to you. Do not put your

42

v

Manners and Etiquettes

hand in the middle of the plate nor extend your hand to eat from
that edge of the plate which is nearer to other diners.

10. If the morsel drops from your hands pick it up and eat it after
cleaning or washing it.

11. Eat in company. Dining in company promotes cordiality and love
and is a source of blessing.

12. Do not find fault with the food. Leave it if you don’t like it.

13 Do not eat while the food is piping hot or simmering.

14. Avoid breaking into guffaws or indulging in too much conversa-
tion during dinner.

15. Do not sniff the food needlessly, it is a bad habit. Do not often
open your mouth so wide during dinner that the other people
may see the food you are munching between your teeth, nor
should you pick your teeth repeatedly in the course of eating.
The other diners will find this habit disgusting.

16. Sit down to eat and sit down also while taking a drink of water.
However, if needed, you may eat fruit or drink water while stand-
ing.

17. If some soup is left over in the plate, drink it; otherwise clear the
sediments from the plate with a finger and lick the finger.

18. Do not blow on the articles of food. The breath that we exhale is
polluted and poisonous.

19. Take three breathing pauses while drinking water. By this
method you can drink according to your need and get Aill satis-
faction. Beware, drinking all the water in one breath may be
harmful.

20. While eating in company pay due regard to the needs of the slow

43

Etiquettes of Life in Islam

diners as well as those who eat at a rapid pace and rise only
when all others have finished eating.

21. When you have finished eating, lick your fingers and then wash
your hands.

22. Do not pick up two pieces or slices at once while eating fruit.

23. Do not drink water from the spout of a water pot or a goblet etc.
Drink from such a container that you may clearly see the water
that you are pouring into your mouth in order that no filth or
harmful substance goes into your stomach.

24. Say this prayer at the end of the meal:

"Praise be to Allah Who fed us and gave us drink and made us
Muslims."

44

Manners and Etiquettes

Etiquettes of
going to bed and getting up

1. When the dusk falls call your children inside and do not permit
them to play outside the home. It is safe not to let the children
go out at night except in the case of an urgent need. The Holy
Prophet [S.A.W.] has observed:

"When the night falls make your children stay at home, for
at this hour evil spirits stalk the earth. However, after an hour
has passed you may permit the children to move out."

At the hour of nightfall, say the following prayer. The Holy
Apostle [S.A.W.] used to instruct his Companions [R.A.A.] to

say the same.

SjJ >1 ivj f

"O Allah! with Thy help do we enter upon the morning and
with Thy help do we enter upon the evening. With Thy help do
we live and with Thy help do we die. And Unto Thee shall he the
Resurrection." ( Tirmidhi )

At the hour of the call for Maghrib (evening) prayer, say
this prayer:

O'M 1 ‘M)

"Allah, this is the hour of the approach of Thy night and the
departure of Thy day and this is the time of Thy Mu’addhin’s
call. Hence grant me salvation." (.Tirmidhi, Abu Dawud)

3. Do not go to bed before saying ‘Isha prayers. Often the Tsha
prayer may be missed if you take a nap before prayer for who

45

Etiquettes of Life in Islam

knows Allah will return life to man after this sleep (akin to
death) or He forfeits his life for ever while he slumbers in death-
like sleep. The Holy Prophet [S.A.W.] did not like to sleep in a
house which was not lit up at night.

4. Soon after the fall of night, light up your homes. The Holy
Prophet [S.A.W.] abstained from sleeping in a house which was
not lit up at night.

5. Do not keep awake till late hours in the night. Adopt the habit of
going to bed early at night and rising early at dawn. The Holy
Apostle [S.A.W.] observed in this regard: "After the time of Tsha
prayers, you may either keep awake for the purpose of remem-
bering Allah or to talk over necessaiy matters with the members
of household."

6. Abstain from keeping awake at night and making up for sleep
during the day. Allah has appointed the night a time for peace
and rest. He has made the day a time for keeping awake and a
time for labour to earn one’s living. Surah al-Furqan (47)
affirms:

tojzjfijj ls

"And He it is Who created night a covering for you and
sleep for repose and made the day (a time for) waking up."

And Surah-An-Naba affirms:

u atihvui-j c-cijas? ait;

"And We made your sleep for repose and We made the
night a covering and We appointed the day for livelihood." And
in Surah al-Namal (86) Allah says:

46

Manners and Etiquettes

"Have they not observed how We have made the night that
they may rest therein and the day bright (so that they may strive
during its course). No doubt, there are signs in it for a people
who believe."

The implication of making the night dark so as to serve as a
time of peace and rest and making the day bright so that man
may labour and strive is that one should keep a strict schedule of
sleeping at night and working hard for earning one’s livelihood
during the day. In the light of day devote yourself energetically
to work and make strenuous efforts to earn your living till your
faculties and limbs begin to feel tired. Then in the night when an
atmosphere of peace and privacy reigns, repose in bed in a calm
and comfortable state. As soon as dawn breaks, arise and invok-
ing the blessings of Allah enter into the field of practical en-
deavour with renewed vigour. People who due to indolence and
lethargy drone in day time or keep awake throughout night en-
joying sensuous pleasures and making merry are guilty of violat-
ing the law of nature. They ruin their health and undermine
their lives. Those who sleep long during the hours of the day not
only neglect their daily work but also deprive their body and soul
of necessary repose and rest; for sleep during the day cannot
serve as an alternative for repose at night in providing rest and
nourishment. The Apostle of Allah [S.A.W.] even disapproved of
the idea that a man should remain awake all night for offering
worship to Allah and thus suffer an unbearable hardship.

The Apostle of Allah [S.A.W.] once said to Hazrat ‘Abdullah
bin. ‘Umar [R.A.A.]: "Is it true what I have heard that you
regularly keep fast during the day and pass all night in offering
prayers?" Hazrat ‘Abdullah [R.A.A.] submitted: "I confess this to
be true." The Holy Prophet [S.A.W.] observed: "No, don’t go on
like that. Keep fast sometimes and eat and drink at other times.
Similarly get some sleep and then rise and say prayers. You owe
a duty to your eye." ( Bukhari )

47

Etiquettes of Life in Islam

7. Do not sleep on a veiy soft bed. The true believers should for-
bear love of ease, indolence and luxurious living in the world.
Life is a Jihad (struggle) for the true believers. The true
believers should, therefore, follow an energetic, strenuous and a
hard-working pattern of life. Hazrat ‘A’isha [R.A.A.] related:
The Holy Prophet [S.A.W.] slept on a bed made of a hide-skin
filled with the bark of a palm tree." ( Shama’il Tirmidhi)

Someone asked Hazrat Hafsa [R.AAJ: "What kind of a bed
did you make for the Holy Prophet [S.A.W.] in your house?” She
replied: "There was a canvas cloth which we used to fold up and
spread under the Holy Prophet [S.A.W.]. One day, I thought
that if I folded the cloth into four layers it would make a softer
bed. So I folded up the canvas into four layers and spread it for
the Prophet [S.A.W.] to sleep on. Next morning the Apostle
[S.A.W.] enquired: "What was it that you spread beneath me last
night?" I submitted: "It was the same canvas cloth. However, I
had folded it up into four layers to make a softer bed." The Holy
Prophet [S.A.W.] observed: "No, keep it folded in two layers. The
softness of the bed proved a hindrance in rising up for midnight
prayers last night ( Shama ’il Tirmidhi )

*

Hazrat ‘A’isha [R.A.A.] reports: "One day a lady from the
Ansar visited our house and saw the bed of the Holy Prophet
[S.A.W.]. She returned home and prepared a bedding and
heavily padded it with wool to make it extra soft. She.sent it as a
gift for the Holy Apostle [S.A.W.). When the Holy Apostle
[S.A.W.] returned home, he saw the bedding and enquired:
"What is it?" I submitted: "0 Prophet po and so lady from the An-
sar came and saw your bed. She went back and has sent this bed-
ding as a gift for you.” The Holy Prophet [S.A.W.] said: "No,
return it to her." I liked that bedding so much that I did not
really want to return but the Holy Prophet [S.A.W.] insisted so
hard that I had to return it back to the l&Ay." (Shama’il Tirmidhi)

The Holy Prophet [S.A.W.] was one day sleeping on a mat.
The mat left some marks on his august body. Hazrat ‘Abdullah

48

Manners and Etiquettes

bin. Mas'ud [R.A.A.] relates: "On seeing the marks of mat on his
body I broke into teal’s." The Holy Prophet [S.A.W.] looked at me
and enquired: "Why do you weep?" I submitted: "0 Prophet of
Allah [S.A.W.]! The Emperors of Rome and Persia rest on silk
and velvet cushions and you go to sleep on such a rough mat."
The Holy Prophet [S.A.W.] observed: "There is no point in weep-
ing for it. They love the world and we crave for the Hereafter."

On one occasion, the Holy Prophet [S.A.W.] observed: "How
can I lead a luxurious, easy and carefree life while the angel Is-
rafil with a trumpet to his lips, with ears open, head bowed,
stands waiting for the Lord’s Command to blow the trumpet to
usher in the Day of Doom." ( Tirmidhi )

The precedent of the Holy Prophet [S.A.W.] requires the
true believers to lead a strenuous life in the world and to abstain
from luxurious, carefree living.

8. Perform ablution before going to bed and sleep in a clean and
pure state. If your hands are greasy wash them well before going
to bed. The Holy Prophet [S.A.W.] has said: "The person whose
hands are greased and goes to sleep without washing his hands
has only himself to blame if he comes to harm (if he is bitten by
some insect)."

The Holy Prophet [S.A.W.] used to perform ablution before
going to sleep. On occasions when he wanted to sleep while in a
state when a bath is obligatory, then he used to wash the un-
clean part and go to bed after performing ablution.

9. When going to bed, close the doors of your house, extinguish the
wick lamp or lantern, and put out the burning fire. Once fire
broke out in the home of a person in Madinah at night. On that
occasion, the Holy Prophet [S.A.W.] enjoined upon the people:
"Fire is your enemy. Be careful to put it out before going to bed."

The Apostle of Allah [S.A.W.] further observed: "Do not per-
mit your little ohildren to go out at the hour of evening, for at

49

Etiquettes of Life in Islam

that hour evil spirits stalk the earth. When an hour or so of the
night has passed, let them go out if need he. Close your doors at
night reciting (Bismillah) the name of Allah and extin-
guish the liglrtTafter reciting ( Bismillah ) Allah’s name,

and tie the mouth of the waterskin with the recital of
Allah’s name and again recite ( Bismillah )

the name of Allah and cover the vessels in which you eat and
drink. If there is no cloth cover available for this purpose, cover
the pots and pans with something else.

10. Take care to keep the following things within reach of your bed
at the time of going to sleep. Drinking water and a glass, a jug, a
stick, a box of matches or torch for lighting purposes, a miswak
(twig for cleaning the teeth), a towel etc. If you are staying as a
guest in a home, ask the host for directions to toilet rooms etc.
You may thus save unnecessary inconvenience if a sudden need
arises during the night. Seven things were always kept ready
near the bed when the Holy Prophet [S.A.W.] was in repose:

1. A bottle of oil.

2. A comb.

3. Collyrium container.

4. Scissors.

5. A twig for cleaning the teeth (miswak).

6. A Mirror.

7. And a small wooden needle used for scratching the head
etc.

11. Keep your shoes and clothes near at hand while going to bed.
This will save you the trouble of looking for them on arising. Do
not put on shoes at once after leaving the bed. Similarly, do not
put on clothes without shaking them briskly. It is possible that
some deadly insect may have crept into your shoes or clothes
and, Allah forbid, may cause you harm.

12. Clean and give a brisk shake to your bed covers before lying
down for sleep. If you get up from sleep and leave your bed for

50

Manners and Etiquettes

any reason, then shake the bed covers once again when you
return to the bed. The Holy Prophet [S.A.W.] observed: "When
a person leaves the bed at night and returns to it again, he
should dust it thrice with the edge of his wrapping cloth, for he
does not know what creature may have crept on to the bed in his
absence." (Tirmidhi)

13.

Say the following prayer, when you get into bed. The Prophet’s
[S.A.W.] close attendant Hazrat Anas [R.A.A.] reports that on
going to bed, the Holy Prophet [S.A.W.] used to recite the follow-
ing prayer:

"Praise be to Allah Who gave us food and drink, provided us
sufficiently, and gave us (a place for) shelter! How many there
are who have neither a provider nor shelterer." ( Tirmidhi )

14. Recite some portion of the Holy Qur’an at the time of going to
bed. The Holy Prophet [S.A.W.] invariably used to recite a por-
tion of the Holy Qur’an before going to sleep. He has observed:
"Allah sends an angel to a man who recites a portion of the Book
of Allah before going to sleep to protect him from all harm till
the time of his rising." (Ahmad)

The Holy Prophet [S.A.W.] has further observed: "When a
man lies down on the bed, an angel and the devil call on him.
The angel says to him: "Close thy deeds of the day with a vir-
tuous act.” And the devil says: "Close thy deeds of the day with
an evil act.” If that man then recites the name of Allah before
going to sleep, the angel stands guard over him all night."

Hazrat ‘A’isha [R.A.A.] has reported: "When the Holy
Prophet [S.A.W.] went to bed, he used to join his hands in the
style of prayer and having
Cast three Surahs of the
and then stalling from his

Etiquettes of Life in Islam

hands over his body as far as it could go. The Holy Prophet
[S.A.W.] repeated this act three times." (Tirmidhi)

15. While going to sleep put your right hand under the right cheek
and turn on the right side. Hazrat Bra [R.A.A.] relates: "The
Holy Prophet [S.A.W.] used to so rest that his right hand lay
under his right cheek. While retiring to sleep, the Prophet
[S.A.W.] used to say the following prayer:

-disc, is;;; ^ & y

"0 Allah! Save me from Thy doom on the day Thou wilt
raise Thy bondmen."

It is recorded in Hisn Hasin that the Holy Prophet [S.A.W.]
used to recite this prayer three times.

16. Do not lie down on your belly nor take a turn to the left side of
your body when going to sleep. The father of Hazrat Mu'ish"
Tafkhat al-Ghifari [R.A.A.], relates: "I was lying on my belly in
the mosque. Presently a person startled me with a touch of his
foot and observed: "Allah disapproves of this posture." When I
looked up I saw he was the Holy Prophet [S.A.W.]. (Abu Dawud)

17. Sleep in place where fresh air is accessible. Do not sleep in
closed rooms where there is no opening for letting in fresh air.

18. Do not keep your face covered when asleep. This habit is harm-
ful for health. Sleep with your face uncovered so that you may
inhale fresh air.

19. Take care not to sleep on roofs which are not surrounded with a
ridge of the wall or railing. Put on light before stepping down
the stairs as a little oversight often causes grave consequences.

20. Even in the freezing cold, do not keep the stove burning while
you are asleep, nor keep the lantern on in a closed room. The

52

Manners and Etiquettes

gases produced by fire are deeply injurious to health; sometimes
they may even prove fatal.

21. Say the following prayer before falling asleep. Hazrat Abu
Huraira [R.A.A.] has reported: "The Apostle of Allah [S.A.W.]
used to say this prayer before going to sleep.

<F«*> tjlijfsj . i

"In Thy name, my Lord! I lay my side (oh the bed) and in
Thy name I raise it. If Thou withhold my soul, then have mercy
thereon. If Thou send it back, then guard it even as Thou dost
guard Thy righteous bondmen." ( Bukhari , Muslim )

In case memory does not retain this prayer, here is a short
prayer:

"O Allah! In Thy name do I live and die." ( Bukhari , Muslim )

22. tform the habit of waking up in the small hours of the night. It
is essential to rise in the last quarter of the night and remember
Allah to master your desires and physical demands and to estab-
lish communion with Allah. The distinctive trait of the
favourites of Allah, as Allah has Himself affirmed, is that they
wake up in the night and bow in humility to Him and make
prostrations and seek His forgiveness for their sins. It was the
practice of the Holy Prophet [S.A.W.] that he repose in the early
part of the night and got up in the small hours and engaged him-
self in devotion to Allah.

23. Say this prayer on arising from sleep:

53

Etiquettes of Life in Islam

"Praise be to Allah Who restored us unto life, having caused
us to die and unto Him shall be the Resurrection." ^Bukhari, Muslim.)

24. Offer thanks to the Lord on seeing a happy dream and take it as

a good omen. The Holy Prophet [S.A.W.] observed:
"Prophethood now bear's glad tidings and nothing besides." The
people enquired: "What do the glad tidings signify?" The Apostle
of Allah observed: "A happy dream" (Bukhari). The Holy Prophet
[S.A.W.] further remarked: "Whoever is more truthful among ye
will see a more truthful dream." The Prophet [S.A.W.] in-
structed the people, "Offer thanks to the Lord and praise Him
whenever you see a happy dream. And relate your happy dreams
and relate them to your friends only." Whenever the Holy
Prophet [S.A.W.] saw a happy dream, he related it to his Com-
panions and he used to say to his friends. "Recount your dreams
to me and I shall tell you their interpretation." (Bukhari)

25. Invoke blessings frequently upon the Holy Prophet [S.A.W.]. Per-
chance Allah may bless you with a vision of His Apostle
[S.A.W.].

Hazrat Maulana Muhammad ‘Ali Mongiri once asked Haz-
rat Fazal Rahman Ganj Muradabadi,. "Teach me some special
Darud (prayer of Benediction) by which I may he blessed with
the vision of the Holy Prophet [S.A.W.]." Hazrat Fazal replied:
"There is no special prayer of Benediction. You need to cultivate
deep devotion only." Later, after some deliberation he observed:
"However, with the following Benediction Hazrat Syed Hassan
[R A. A.] had the vision of the Prophet

"Allah! shower Thy Grace upon Muhammad and his family
to the ultimate extent of numbers which are in Thy Knowledge."

The Holy Prophet [S.A.W.] observed; "He who sees me in

54

Manners and Etiquettes

dream does actually sees me, for the devil cannot appear in my
form." (Shama’il Tirmidhi)

Hazrat Yazid Farsi [R.T.A.] used to calligraph the Holy
Qur’an. Once he was blessed with the vision of the Holy Prophet
[S.A.W.] in a dream. Hazrat Ibn ‘Abbas [R.A.A.] was alive at
that time. Hazrat Yazid mentioned his dream to him. Thereupon
Hazrat Ibn ‘Abbas related this Tradition to him, "Whoever sees
my vision in a dream actually sees me, for the devil can never
appear in my form." Then ‘Abbas asked Yazid: "Can you describe
the person you saw in your dream?" Hazrat- Yazid recounted:
"His frame and height were of fine proportions. He had a brown
complexion inclined towards fairness. He had dark eyes and a
smiling, handsome, round face. He had a thick beard covering
his whole visage and flowing down to and spreading over his
bosom." Hazrat Ibn ‘Abbas affirmed: Yes, if you had seen the
Holy Prophet [S.A.W.] in his life you could not have given a bet-
ter description of him" (i.e. The description given by you fits the
actual appearance of the Apostle. [S.A.W.] (Shama’il Tirmidhi)

26. When, Allah forbid, you see an unhappy or' terrifying dream,
never relate it to any one. Beseech Allah to protect you from the
menace of the dream. If it pleases Him, you will be safe from any
evil. Hazrat Abu Salama relates: "I often used to fall ill on seeing
unhappy dreams. One day, I told of it to Hazrat Abu Qatada
[R.A.A.] who related to me the following Tradition of the Holy
Prophet [S.A.W.] "A happy dream is a blessing from Allah. If any
of you sees a happy dream, he should not relate it to any one
other than his sincere friend. If any of you sees a bad dream, he
should not mention it to any one. On the other hand, as soon as
he wakes from sleep he should recite

C A'audhu billahi minashshaita nirrqjim ) three times and
breathe a ‘tut-tut’ towards his left side and then take a turn over
to the other side. In this manner, he will remain safe from the
evil effects of the dream" (Riyad-us-Salehin , Muslim)

27. Do not relate false dreams conceived by your own imagination.
Hazrat ‘Abdullah bin. ‘Abbas [R.A.A.] states that the Holy

55

Etiquettes of Life in Islam

Prophet [S.A.W.] observed: "The person who relates concocted
dreams shall be awarded a punishment to bind two grains of bar-
ley in a knot and he will never be able to do it." (Muslim)

And the Holy Prophet [S.A.W.] observed: "It is a great
calumny that a man should relate what he has not seen with his
own eyes." (Bukhari)

28. When a friend relates his dream to you, give him a favourable
interpretation and say a prayer to invoke the blessing of Allah
upon him. A man once related his dream to the Holy Prophet
[S.A.W.]. He observed: "You have seen a good dream and it shall
have a happy outcome."

After the dawn prayers the Holy Prophet [S.A.W.] used to
sit cross-legged and asked the people to relate to him if anyone
had seen a dream and before listening to anyone’s dream, the
Holy Prophet [S.A.W.] used to say:

A&iSu a- (#5 -a#

•<KWi

"May the goodness of this dream be bestowed on you and
may you be protected from its evil effects. May this dream prove
favourable to us and may it bring curse upon our enemies.
Praise and thanksgiving is due to Allah alone Who is the Lord of
all worlds."

29. If a dream strikes feelings of terror into you or an awkward
dream perplexes you, you should recite the following prayer to
get rid of fear or perplexity and ask your grown-up children also
to learn it by heart.

Hazrat ‘Abdullah bin. ‘Amr bin al ‘As [R.A.A.] related that
whenever a person saw a terrible or awkward dream, the Holy
Prophet [S.A.W.] used to instruct him to say the following
prayer:

56

Manners and Etiquettes

(iJ>s ‘/M>)

"I seek the protection of the perfect words of Allah against
His wrath and anger and punishment; against the evil-doings of
His creatures; against the fears of evil spirits and against the pos-
sibility that these evil spirits or their fears should assail me."

(Abu Dawud, Tirmidhi)

57

Etiquettes of Life in Islam

Etiquettes of
Walking

1. Walk with a medium pace. Do not rush to become an object of
ridicule for the onlookers, nor drag your feet so wearily that
people might think you are ill and start making anxious en-
quiries after your health. The Holy Prophet [S.A.W.] used to
take long steps when walking and placed his feet firmly on the
ground; he never dragged his feet while walking.

2. Walk with poise and dignity with eyes cast down. Do not con-
tinue to look sideways at everything along the path. It is childish
and improper. The Holy Prophet [S.A.W.] used to walk with his
holy self inclined forward as if he were descending a slope. He
[S.A.W.] used to move with dignity at a rather quick pace and
kept an alert but self-possessed posture of body. He [S.A.W.] sel-
dom looked sideways, right or left, on the road.

3. Walk humbly with even steps. Do not walk arrogantly and
proudly. You can’t split the earth with a kick nor are you going
to scale the heights of mountains. What is the sense then, for
striking arrogant and haughty postures in walking?

4. Walk with shoes on. Do not walk bare foot. Shoes protect the
feet from injury by thorns, pebbles or other harmful bits and
pieces lying on the way, as well as from the bites of deadly in-
sects. The Holy Prophet [S.A.W.] observed: "Keep your shoes on
most of the time. A person who keeps his shoes on is a kind of
rider."

5. Be mindful of good taste, propriety and dignity when walking
along the road. Walk with both shoes on, or with both feet bare.
It is ridiculous to walk with a shoe on one foot and the other foot
bare. Observe utmost care not to display such bail taste or im-
proper behaviour unless it is inevitable. The Holy Prophet
[S.A.W.] observed: "No one should walk with one shoe on. Walk

58

Manners and Etiquettes

with both shoes on or with both feet hare." ( Shama’il Tirmidhi)

6. Keep the ends of your dress folded in the course of walking to
avoid the danger of entanglements. The Holy Prophet [S.A.W.]
used to roll up his attire a hit while walking.

7. Walk shoulder to shoulder with your companions. Do not walk
ahead of your companions to show off your higher rank. Some-
times walk hand in hand with your fellows in a spirit of close
friendship. The Holy Prophet [S.A.W.] never displayed his distin-
guished rank while walking with his Companions [R.A.A.]. Of-
ten the Prophet [S.A.W.] would walk behind his Companions
[R.A.A.] and sometimes took the hand of a Companion into his
own sacred hand as a mark of intimate companionship.

8. Observe the following etiquettes strictly while walking along the
road. Do not stop or sit on the way with the object of staring at
the passers-by. If on occasions you must stop or sit on the way,
you should follow the following six rules:

i. Keep your eyes downcast.

ii. Remove harmful bits and pieces out of the way.

iii. Respond to the salutation of others.

iv. Persuade the people to do good and prevent them from
doing evil.

v. Show the way to travellers who have lost direction.

vi. Help those who are in trouble or are facing hardship.

9. In the course of a journey, seek the companionship of the good
and avoid travelling with the wicked.

10. Men and women should not walk in a mixed company on the
road. The women should avoid the middle path and walk along
the edge of the road. The men should walk apart from the
women. .The Holy Prophet [S.A.W.] affirmed: "Collision with a
mud-stained swine drenched in stinking slush is tolerable, hut it
is undesirable that a stranger should rub shoulders with a
female."

59

Etiquettes of Life in Islam

11. Whenever righteous women have to pass along the road they
should cover their bodies, garments and all pieces of adornment
carefully with a ‘burqa’ or a sheet and cover their faces with a
veil.

12. Do not wear a piece of ornament which gives out a tinkling
sound while you walk, or otherwise, walk with soft steps so that
the tinkle of your ornaments may not invite the attention of
those unrelated to you.

13. Women should not use strong perfumes if they intend to go out
on the road. The Holy Prophet [S.A.W.] has disapproved of such
women in strong terms.

14.

When you emerge from your home, look up to the sky and say
the following prayers: . . ,

31 Si S? 3*

c AtS)

"In the name of Allah, I rely upon Allah. 0 Allah! We seek
refuge in Thee lest we slip, or go astray or wrong or be wronged,

or act foolishly or any one should act foolishly with us."

(Musnad Ahmad)

15.

On going to the bazar, say this prayer: . , .

<iof «di ^i ■ ms*

"In the name of Allah. 0 Allah! I ask of Thee good of this
market and the good of that which is therein and I seek refuge in
Thee from the evil thereof and the evil of that which is therein.
0 Allah! Behold I seek refuge in Thee lest I take a'false oath or
strike a bargain incurring loss."

60

Manners and Etiquettes

Hazrat ‘Umar bin. Khattab [R.A.A.] stated that the Holy
Prophet [S.A.W.] had observed: "The man who says this prayer
on entering the bazar, Allah adds ten lakh virtues to his account
and forgives his ten lakh sins and raises his merits by ten lakh
degrees"

i; m,

IlSJJi

"There is no deity save Allah. He is One. No partner hath
He. His is the Sovereignty and His is the praise. He giveth life
and He giveth death. He is the Ever Living that never dieth. In
His hand is all the good and He hath power to do all things."

(Tirmidhi)

61

Etiquettes of Life in Islam

Etiquettes of
Travelling

1. You should set out on a journey at a suitable hour so that the
journey may he completed in the shortest possible time and
prayer times may also he properly observed. The Holy Prophet
[S.A.W.] generally held Thursday to he a propitious day to start
on a journey himself or for sending someone else on a journey.

2. Do not go on a journey alone. If possible, travel in the company

of three persons. This ensures proper care of baggage and needs
are easily met by mutual cooperation. Companionship during a
journey also ensures safety from several dangers and mishaps.
The Holy Prophet [S.A.W.] once observed: "If the disadvantages
of travelling alone that I am aware of are made known to the
people, no rider would go on a journey alone during the night."
(Bukhari). On one occasion, a man having made a long journey
came to the Holy Prophet [S.A.W.]. The Prophet [S.A.W.] en-
quired from the traveller, "Who is thy companion?" The traveller
submitted: " 0 Prophet of Allah [S.A.W.] I have no companion. I
have come alone." Thereupon the Holy Prophet [S.A.W.] ob-
served: "A lone rider is a devil; two riders are devils, too; but
three riders are riders all right." ( Tirmidhi )

3. A woman must go on a journey in the company of her spouse or

lawful kith and kin. In the case of ordinary travelling fqr a day or
half, she may go alone, but it is always discreet for a woman not
to move out alone. The Holy Prophet [S.A.W.] has observed: "It
is not permissible for a woman who believes in Allah and the
Day of Judgement to go on a journey lasting for three or more
days alone.' She may, however, undertake such a long journey if
she is accompanied by her father, brother, husband, her own son
or any other lawful kith or kin." (Bukhari). The Holy Prophet
[S.A.W.] is reported to have remarked on one occasion: "A
woman should not go alone even on a journey of one day and one
night.” (Bukhari, Muslim)

62

Manners and Etiquettes

4 .

5 .

Setting out on a journey when you get on to the vehicle of
transport and it begins to move, say this prayer:

&*? cjCit Q,

tj*s ‘ jjijji I ^*) -

"Glory he unto Allah Who hath subjugated this (beast) unto
us, thought we were unable to subdue it. Behold we are as-
suredly to return unto our Lord. O Allah! Behold, we beg of
Thee in this journey of ours righteousness and piety and a con-
duct wherewith Thou wilt be well pleased. O Allah! Make this
journey of ours easy for us, and roll up for us the distance
thereof. O Allah! Thou art (our) companion in this journey, and
representative in (our) household. O Allah! Behold, I seek refuge
in Thee from the toil of this journey, from holding a sad sight
and a bad reverse in my wealth and household and from
deficiency after plenty, and from the curse of the oppressed:"

(Muslim, Abu-Dawud, Tirmidhi)

Pay due regard to the comfort and convenience of others on the
way. Your fellow-travellers have a right on you. The Holy
Qur’an affirms: <-r4spiV Was-sahibi bil-jahanbi. ("Be

nice to the companion beside you"). The term ‘companion beside
you’ includes all such persons who happen to be your fellow-
travellers any time, anywhere. The brief fellowship in the course
of a journey imposes a duty on you to show the best conduct
towards your fellow-traveller and take the utmost care not to
cause him any physical or mental distress by word or deed. The
Holy Prophet [S.A.W.] affirmed: "The chief of the nation is the
servant of the people. The person who excels others in rendering
good service to his fellow men can be surpassed in piety by no

one, save those who attain martyrdom in the way of Allah."

(Mishkat)

63

Etiquettes of Life in Islam

6. Say two Raka'ats of Thanksgiving on leaving for a journey and
on returning from it. Such was the practice of the Holy Prophet
[S.A.W.].

7. When your train or bus ascends a slope or your aeroplane takes
off and is air-borne, say this prayer:

"0 Allah, Thou art supreme over all heights and elevations.

. Praise and Thanksgiving under all circumstances is due to Thee
alone."

8. If you have to halt in your journey at night, stay at a safe place
where your life and goods are sufficiently safeguarded against
thieves and brigands as well as from the menace of deadly
animals or insects.

9. Having achieved the purpose of your journey, make haste to
return home. Do not linger about aimlessly.

10. On return from a journey, do not enter your house suddenly
without sending in advance information of your arrival. Offer
two Raka‘ats of prayers in the mosque, thus affording time to
the members of your household during which they may make
preparations to accord you a befitting welcome.

11. Take care of the comfort of the animals accompanying you
during the journey and look after the needs and protections of
the rider who accompanies you.

12. In the cold weather, carry your bedding with you. Do not cause
unnecessary trouble to your host.

13. Carry a tumbler and a prayer mat during the journey to avoid
inconveniences at times of need like purification, ablution,
prayer and taking a drink of water.

A

64

Manners and Etiquettes

14. When some persons are travelling together they should appoint
one person from among themselves to act as their ' 'Ameer "
(leader). But each one should keep his ticket, money for neces-
sary expenses and other baggage in his own custody.

15.

When night falls in the course of a journey, you should say this
prayer:

(id !j> Cty i

(jjbjfl) -

"O earth! My Lord and Thy Lord is Allah. I seek refuge in
Allah from thine evil, and evil of that which is in thee, from the
evil of that which hath been created in thee, and from the evil of
that which moveth over thee. I also seek refuge in Allah from the
lion and the Aswad, from the serpent and the scorpion, from the
evil of the dweller in the land, from the begetter, and that which
(the begetter) begetteth." (Abu-Dawud)

16. At the time of returning home from a journey, say this prayer:

foivo - til

"We are returners, penitents before our Lord, penitence
that may not let any effect of our misdeeds remain on us."

(Hisn Hasien)

17. On sending off someone on a journey, accompany him for some
distance. On taking leave, ask him to say a prayer and say this
prayer for him when the traveller departs:

"Unto Allah’ I commend your faith, your trust, and the con-
clusion of your deeds." (Hisn Hasien)

65

Etiquettes of Life in Islam

18. Extend a warm welcome to the traveller when he returns from
the journey. Make affectionate remarks and shake hands with
him or embrace him as need be or as the occasion demands.

Manners and Etiquettes

Etiquettes of
Mourning and Grief

1. Endure calamities with fortitude and calmness. Do not lose
heart and never let your grief and sorrow exceed moderate
proportions. No person in the world can remain safe and unaf-
fected by sorrow, grief, calamity, hardship, affliction, failure or
loss. The response of the believers and unbelievers is, however,
different in this respect. The non-believer loses his sense under
the burden of pains and sorrows and is completely immobilised
by feelings of hopelessness and dismay. Sometimes he succumbs
to grief and commits suicide. In contrast, the believer remains
undaunted in the face of the greatest calamity and never loses
his patience. At such times he becomes a symbol of patience and
fortitude and remains firm like a rock. He takes the view that
whatever has occurred was decreed by Allah and no command of
Allah is without wisdom or purpose. Hence whatever Allah com-
mands is for the ultimate good of man and surely there is always
an aspect of mercy in all the dealings of Allah with man. This
reasoning produces a state of spiritual calm and the bitter taste
of soitow turns into sweetness. This faith in the predetermined
destiny makes the burden of hardship light and calamity be-
comes easy to bear. Allah has affirmed:

tr- ^ OJj 4 G

& s&i %4. jS.i a> <t) ultS <ii <&

(rr‘Y*

"Naught of disaster befalleth in the earth or in yourselves
but it is in a Book before We bring it into being. Lo! that is easy
for Allah that ye grieve not for the sake of that which hath es-
caped you." (Al Hadeed 22, 23)

In other words one of the merits of putting faith in a
divinely appointed destiny is that the believer finds solace even

67

Etiquettes of Life in Islam

amidst the greatest suffering deeming it to be the decree of the
Providence. He remains unshaken and in all matters looks
towards the Merciful Allah and thinks only of His Grace and en-
deavours to seek good out of every evil by employing the virtues
of patience and contentment under all circumstance. The Holy
Prophet [S.A.W.] has observed:

"How excellent is the state of the true believers! He wins
Grace under all conditions. If he is afflicted with grief, sickness
or poverty, he bears them with fortitude and such trials bring
good to him. If he is rewarded with happiness and prosperity it
becomes the cause of goodness for him." (Muslim )

2. On hearing a tragic or painful news or if you suffer loss or sus-
tain grief or injury or are beset with a sudden misfortune, recite
atone*

"Lo! We are Allah’s and Lo! unto Him are we to return."

(al-Baqarah)

The implication is that all our possessions belong to Allah;
Allah has given us everything and He is the One Who will take
away everything. We are his creatures and we must return to
Him. We submit to the Will of God in all matters and are con-
tent with His Dispensation. All acts of Allah contain certain pur-
pose, wisdom and justice. He acts with greater good in view. It is
the duty of His faithful servant never to resent the actions of the
Lord. Allah has said:

hA’tf&A fy &:£\ <&* cut u&9l

"And surely We shall try you with something of fear and
hunger and loss of wealth and lives and crops; but give glad

68

Manners and Etiquettes

tidings to the steadfast who say, when a misfortune striketh
them: Lo! we are Allah’s and lo! unto Him we are to return.
Such are they on whom are blessings from their Lord and
Mercy. Such are the rightly-guided." (al-Baqarah: 155-157)

The Holy Prophet [S.A.W.] has affirmed: "When a man is
afflicted with hardship and says: t&fy Allah removes his
affliction and blesses him with a happy outcome and bestows on
him what his heart desires in reward for it."

On one occasion when his lamp went off, the Holy Prophet
[S.A.W.] said:. *21^ Ml inna lillahi wa inna

ilaihai rajVun someone enquired: ”0 Holy Prophet [S.A.W.] Is it
a calamity if the lamp goes off?" The Holy Prophet [S.A.W.] ob-
served: 'Yes, everything that causes hardship to a believer is a
calamity." And the Holy Prophet [S.A.W.] has observed:

"Allah forgives all the sins of those Muslims who suffer a tor-
ment of the soul or physical pain, illness, sorrow, grief or afflic-
tion, even the injury on account of the piercing of a thorn (and
bear all these trials with patience)." (Bukhari, Muslim)

Hazrat Anas [R.A.A.] reports:

"The Holy Prophet [S.A.W.] observed: ‘The more severe the
trial and hardship, the greater its reward. When Allah cherishes
love for a group of people, He puts them to trial to cleanse them
more and to make them pure. Hence those who submit to the
Will of Allah win His pleasure. And those who harbour resent-
ment against Allah in the hour of trial, Allah also is displeased
with them’." (Tirmidhi)

Hazrat Abu Musa Ash'ari [R.A.A.] relates that the Holy
Prophet [S.A.W.] observed: "When the child of a person dies,
Allah enquires from His angels: ‘Did you extract the soul of the
child of one of my qreatures?’ They submit: Yes." Allah again
asks them: ‘Did you extract the soul of the most beloved of my
creature?’ They submit: Yes." Allah then enquires from them:

69

Etiquettes of Life in Islam

‘What did my creature say?’ They submit: "In his hour of afflic-
tion, he praised Thee and said: There-
upon- Allah commands the angels: ‘Build a dwelling for this crea-
ture of Mine in the Paradise and call it ‘Bait ul-Hamd’ (The
House of Thanksgiving).” ( Tirmidhi )

3. It is natural to show grief on suffering pain or meeting an acci-
dent. However, care should be taken that even under the stress
of extreme pain and grief the tongue should not utter an un-
becoming remark, nor the virtues of patience and contentment
be forsaken.

The Holy Prophet [S.A.W.] had his son Hazrat Ibraheem
[R.A.A.] in his lap when the child was about to depart from this
earthly life. On seeing this piteous sight tears started trickling
down the eyes of the Holy Prophet [S.A.W.] and the Prophet ob-
served: "O Ibraheem! we grieve over thy separation, but our
tongue shall utter only that which conforms to the Will of Allah."

(Muslim)

4. Even in the throes of grief, do not commit an act which may

smack of ingratitude or complaint or which transgresses the
limits of Shari'ah. It is unlawful for a believer to give vent to
loud weeping, tearing off clothes, slapping cheeks, crying and
shouting or beating of head or the chest in mourning. The Holy
Prophet [S.A.W.] has said: "The man who tears off his clothes,
slaps his cheeks and raves and shouts like pagans and wails is
not a member of my ummah. " - ( Tirmidhi )

When Hazrat Ja'far Tayyar [R.A.A.], the cousin brother of
the Holy Prophet [S.A.W.] attained martyrdom and the news
reached his home, the women of his household began to shout
and cry and started wailing loudly. The Holy Prophet [S.A.W.]
sent word, "Stop wailing." But the women continued their lamen-
tations. The Holy Prophet [S.A.W.] forbade them a second time,
but the women would not comply. Thereupon the Holy Prophet
[S.A.W.] observed: "Fill their mouths with dust." (Bukhari )

70

Manners and Etiquettes

On one occasion, the Holy Prophet [S.A.W.] was accompany-
ing a funeral procession. A woman came carrying a stove. The
Holy Prophet [S.A.W.] reprimanded her so severely that she ran
away at one. ( Sirat-un-Nabi Vol. VI)

The Holy Prophet [S.A.W.] observed: "No one should carry
fire or funeral music behind a bier."

There was a custom in Arabia that people who walked be-
hind a bier used to cast away their cloaks as a mark of grief and
kept only their shirts on. On seeing people in this state once the
Holy Prophet [S.A.W.] observed: Are you observing a pagan cus-
tom! I was thinking of invoking such a curse upon you that your
appearances might be deformed." The people at once put on
their cloaks and never acted in this fashion again. (Ibn Mqjah)

5. Do not curse your illness, nor utter any word of complaint. Exer-
cise utmost restraint and self-control and pray for the reward in
the Hereafter.

The sins, of the believers are washed away by suffering ill-
ness or enduring tortures. The soul of the believer is purged and
he attains capital reward in the Eternal world. The Holy
Prophet [S.A.W.] has affirmed:

"All pain that the believer endures on account of physical
torture, illness or some other cause is rewarded by Allah in such
fashion that Allah purges the believer of all his sins even as a
tree sheds its leaves." (Bukhari, Muslim )

Once on seeing a lady shivering, the Holy Prophet [S.A.W.]
enquired from her, "O Umm Sa’ib (or Musayyib)! Why are you
shivering so?" She replied: "I am seized with fever. May Allah
curse it!" The Holy Prophet [S.A.W.] advised her, "No, don’t
curse the fever. Feyer purges the progeny of Adam of sins even
as fire melts the ore to extract pure iron." ( Muslim )

71

Etiquettes of Life in Islam

Hazrat ‘Ata bin Rabah [R.A.AJ describes a first-hand ac-
count as follows: "On one occasion when we were near the
Ka'ba,. Hazrat ‘Abbas said to me, "Would you like to see a
woman who will go to Paradise?" ’Yes, certainly." Hazrat ‘Abbas
[R.A.A.] said: "Look at that black woman. She once went to the
Holy Prophet [S.A.W.] and submitted, "O Prophet of Allah
[S.A.W.] I am seized With such deep fits of epilepsy that I lose all
consciousness and in that state I become completely naked: 0
Prophet of Allah! Pray to Allah in my behalf." The Holy Prophet
[S.A.W.] observed: "If you continue to endure this affliction with
patience, Allah will send thee to Paradise or if you wish I shall
pray to Allah to cure thee." On hearing this, the lady submitted;
"O Prophet of Allah [S.A.W.]! I am willing to endure this afflic-
tion. However, please pray to Allah to save me from the humilia-
tion of becoming naked when gripped with fits." The Holy
Prophet [S.A.W.] thereupon prayed to Allah on behalf of this
lady. Hazrat ‘Ata [R.A.A.] reports that he saw this tall lady,
Umm Rafz, on the steps of the Ka‘ba.”

6. Do not observe mourning for more than three days on the death
of any one. It is natural to be stricken with grief and to weep on
the death of relations, yet the period of mourning should not
exceed three days. The Holy Prophet [SAW.] observed: "It is
not lawful for a believer to mourn the death of someone for a
period of more than three days. However, the lawful mourning
period for a widow is four months and ten days: During this
period, she should not put on a colourful dress, nor use any per-
fume nor should bedeck herself." ( Tirmidhi )

On the fourth day after the death of the brother of Hazrat
Zainab bint Jahsh [R.A.A.], some ladies visited her to offer con-
dolences. Hazrat Zainab [R.A.A.] applied perfume to her person
in the presence of everyone and remarked: "I did not need to use
perfume at this time. However, I have done so now because I
have heard the Holy Prophet [S.A.W.] to say, "It is not lawful for
a Muslim lady to observe mourning for more than three days for
any relation except her husband."

72

Manners and Etiquettes

7. Advise each other to bear sorrow, grief or calamity calmly and
patiently. When the Holy Prophet [S.A.W.] returned from the
battle of Uhud, the ladies came to his holy presence to enquire
after their relations and kin. When Hazrat Hamna bint Jahsh
[R.A.A.] appeared, the Holy Prophet [S.A.W.] instructed her to
bear her grief calmly, and said: "Be patient over the martyrdom
of your brother ‘Abdullah, [R.A.A.] and she recited:

is from Allah and we have to
return to Allah) and prayed for the salvation of her brother."
Then the Holy Prophet [S.A.W.] instructed her, "Be patient over
the martyrdom of your maternal uncle Hamza [R.A.A.]." Hazrat
Hamna [R.A.A.] again recited ->(/■ 4ZA \Vj)j ab

and prayed for the salvation of her uncle.

The son of Hazrat Abu Talha [R.A.A.] was gravely ill. Leav-
ing his son in this precarious state, Hazrat Talha [R.A.A.] had to
go out to work. The child died in his absence. Abu Talha’s wife
[R.A.A.] instructed the people not to report the news to Abu
Talha [R.A.A.]. When he returned home in the evening after
work, he enquired from the wife: "How is the child?" She replied:
"He is in a more restful state." Then she brought dinner for Abu
Talha [RA.A.]. He ate it in peace and went to bed. Next morn-
ing the pious wife conveyed the sad news to her husband in a
Very wise manner. She asked him: "If someone lends something
to somebody and then demands it back, what right has the pos-
sessor to withhold the thing from the real owner?" Abu Talha
[R.A.A.] replied: "It is improper for the borrower to claim such a
right." Thereupon the patient wife observed: "Be patient over the
loss of your son then." (Muslim )

8. Welcome all hardships in the way of righteousness in good cheer
and feel joy rather than sorrow at whatever distress befalls you
in this way. Offer thanks to the Lord that He thus accepted your
sacrifice .in His way. Hazrat Asma’ [R.A.A.] the illustrious
mother of Hazrat ‘Abdullah b. Zubair [R.AA.] once fell gravely
ill. Hazrat ‘Abdullah [R.AA.] came to enquire after her health.
The mother said to him "Son! in the first place, I wish that Allah

73

Etiquettes of Life in Islam

should keep me alive until I witness one of the two things that
either you should attain martyrdom on the field of battle and I
should obtain the Grace of being patient on hearing the report of
your martyrdom or you should gain victory and seeing you a vic-
tor I should he happy. As Allah willed it so Hazrat ‘Abdullah b.
Zubair [R.A.A.] attained martyrdom in the lifetime of his
mother. Hajjaj ordered to keep his dead body hanging on the
stake. Hazrat Asma’ [R.A.A.] was at that time too old and weak
yet in spite of her old age and weakness she arrived to look at
this piteous sight. Instead of crying and wailing on seeing the
dead body of her dear son, she addressed Hajjaj and said to him:
"Has not the time yet come for this rider to dismount the horse"?

9. Support one another in grief and pain. Share the sorrows and af-
flictions of your friends and lend all help you can to alleviate
their suffering. The Holy Prophet [S.A.W.] observed: "All Mus-
lims are like one human body. If the eye becomes sore, the entire
body feels distress. If there is a pain in the head, all organs of the
body suffer the agony." (Muslim )

At the time when Hazrat Ja'far Tayyar [R.A.A.] attained
martyrdom, the Holy Prophet [S.A.W.] observed: "Let food be
sent to Ja'far’s house, for the inmates of his house, in the abun-
dance of their grief will not be able to cook food", (Abu Dawud)

Hazrat Abu Huraira [R.A.A.] reports that the Holy Prophet
[S.A.W.] observed: "A man who offers condolences to a woman
whose child is dead shall be admitted in Paradise and he shall be
wrapped in the sheet of Paradise". (Tirmidhi)

And the Holy Prophet [S.A.W.] also observed: "The man
who solaces an afflicted person shall be rewarded in the same
degree as the afflicted one". ( Tirmidhi )

In the same connection the Holy Prophet [S.'A.W.] enjoined
upon the people to join the funerals. Hazrat Abu Huraira
[R.A.A.] has reported: "The Holy Prophet [S.A.W.] observed:

74

Manners and Etiquettes

The person who joins the funeral and says the funeral prayer
will get a reward equal to one Qirat (Carat) and the person who
after the funeral prayers attends the burial also will get reward
equal to two Qirats (Carats)." Someone asked: "What will be the
mass'of these two Qirats ?" The Holy Prophet [S.A.W.] observed:
"The mass of these two Qirats will be equal to two mountains”.

(Bukhari, Muslim )

10. When you are pressed under the burden of calamities and af-
flicted with sorrows, turn to Allah; offer worship and bow in
humility to Him and say prayers to Him. The Holy Qur’an
affirms:

(s^l ) )jr*\

"0 ye who believe! Seek help through perseverance and
prayer." (al-Baqarah)

It is natural to be sorrowful and shed tears in a grief-
stricken state. However, avoid weeping loudly. The Holy
Prophet [S.A.W.] used to weep in a muffled voice. He [S.A.W.]
used to heave a cold sigh; tears would stream down the eyes and
the voice which came out of his holy bosom used to be similar to
the sound of a bubbling kettle or the turning of a grinding wheel.
The Holy Prophet [S.A.W.] has himself described the state of his
grief and weeping:

"The eye sheds tears; the heart is filled with sorrow; yet our
tongue utters only those words which are pleasing to our Lord."

Hazrat Abu Huraira [R.A.A.] reports that whenever the
Holy Prophet [S.A.W.] felt worried, he used to look up to the
heavens. and said repeatedly .. (Gloried by

the Lord the Magnificent) and when the sorrow deepened the
Holy Prophet [S.A.W.] devoted himself to prayer with greater
fervour, and used to say:

75

Etiquettes of Life in Islam

(The Alive, The Eternal) ( Tirmidhi )

11. Say these prayers in the moments of intense grief and sorrow;
when calamities befall and you are under heavy stress of grief
and unrest. Hazrat Sa‘d b. Waqqas [R.A.A.] reports that the
Holy Prophet [S.A.W.] affirmed: The prayer which Dhun-nun 3 4
offered to Allah from the belly of the fish was as follows:

(a< • -4*0 - sar5i <0 $

"There is no deity except Thee. Be Thou glorified! Lo I have
been a wrong doer.” (21: 87)

Hence any Muslim who says this prayer to Allah in times of
distress or hardship, Allah surely accepts his prayer. It is
reported by Hazrat Ibn‘Abbas [R.A.A.] that in moments of sor-
row or grief, the Holy Prophet [S.A.W.] used to say this prayer.

is & Si ajifl >S#3i is

IS* ) ij >Vl/5

"There is no deity except Allah. He is the Master of Great
Heaven. There is no deity except Allah. He is the Master of
Heaven and Earth and the Master of High Heaven."

(Bukhari, Muslim)

Hazrat Abu Musa [R.A.A.] states that the Prophet [S.A.W.]
observed:

&WU <y, jibi* Si #3.

3. The allusion is to Hazrat Yunus [A.S.].

4. It is Allah only Who bestows the strength to abstain from sin and bestows the
favour to perform righteous deeds. There is no refuge from the punishment so
Allah, save in His own Being (ie. only he can escape from the punishment of
the Lord who seeks refuge in the mercy of the Lord.

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Manners and Etiquettes

This prayer is a panacea for ninety-nine ills. The least
benefit to he derived from saying this prayer is that he who says
this prayer remains safe from grief and sorrow.

Hazrat ‘Abdullah b. Mas'ud [R.A.A.] reported that the Holy
Prophet [S.A.W.] affirmed: "Any one who is afflicted with pain or
distress and says this prayer, Allah will surely turn his sorrow
and grief into happiness and felicity:

iX 0 ‘ U

15^1 1 && a ^jSt 5f a* ^ &

12 .

"Allah! I am Thy servant. My father is Thy servant and so is
my brother. Thou hast power over my whole being. It is Thy
Law which rules my life. All Thy Commands in my case are
most just. I beseech Thee in the name of all Attributes which
thou have mentioned. Thy own or those which Thou revealed in
Thy Book or revealed to some among Thy creatures or kept
them hidden in Thy veiled Treasures, to make the Great Book,
the Qur’an, the pleasure of my heart, the light of my eyes, the
balm for my affliction and a cure for my anxiety."

(Ahmad, Ibn Habban Hisn Hasien)
If, Allah forbid, matters come to such a pass that the calamities
and hardships oppress you so hard that life becomes unbearable
and distress assume such fearful proportions that the burden of
life hangs heavy on you, even under such circumstances do
never call for death nor should you ever think of the disgraceful
act of taking your own life. The act of suicide is a symptom of
cowardice; it is the worst form of breach of trust and the most
heinous sin. Under such conditions of perplexity and unrest,
pray constantly to Allah in these words:

77

Etiquettes of Life in Islam

-0,65»

"Allah! Keep me alive as long as it is better for me to live
and if there be goodness for me in death, send me death,"

(Bukhari, Muslim)

13. Say this prayer when you find any one afflicted with hardship.
Hazrat Abu Huraira [R.A.A.] related: The Holy Prophet
[S.A.W.] observed:

"He who says the following prayer on seeing the other af-
flicted with trouble will, Allah willing, himself remain safe from
this trouble:

"Praise be to Allah Who saved me from that where-with He
hath afflicted thee and made me to excel with a marked excel-
lence most of those whom he created.” (Tirmidhi)

# r

78

Manners and Etiquettes

Etiquettes in
Fear and Panic

1 .

Assailed by the threat of slaughter, devastation, tyranny, bar-
barity, mischief and strife unleashed by the enemies of faith or
panic-stricken by the catastrophic effects of natural calamities —
under all circumstances use the insight of a true believer and
probe into the real causes of these visitations. Instead of wasting
time on superficial remedies, focus all your energies on putting
into effect the injunctions contained in the Book of Allah and the
Sunnah. The Holy Qur’an affirms:

^ ' / “ * m '
(r-

"Whatever of misfortune striketh you it is what you have
earned by your own deeds. And He forgiveth much."

(Ash-Shura: 30)

And the Holy Qur’an itself reveals the remedy:

"And all of you together should turn to Allah in repentance,
O Believers, so that you may get salvation."

‘Tauba’ (Repentance) denotes: ‘To return’, ‘To have
recourse to’. Immersed in the fearful cesspool of sins and vices,
when the Ummah (Muslim Nation) feels a sense of shame and
turns to Allah in a spirit of devotion and having washed the
stains of her vices by tears of repentance, renews her pledge of
allegiance to Allah - this state is described in the Holy Qur’an by
the term ‘Tauba’. This ‘repentance’ and ‘petition for mercy’ is
the most efficacious and genuine remedy against the fear and
dread of all forms of evil and strife.

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Etiquettes of Life in Islam

2. Do not degrade the honour of your national life by adopting a
cringing attitude before the tyranny, oppression and mischiefs of
the enemies of faith; do not reduce yourself under their awe to
the indignity of begging the cruel enemy for mercy. Gird up your
loins; strengthen your faith and remove weakness which
produces cowardice in you and encourages the enemies of faith
to oppress and extinguish you. The Holy Prophet [S.A.W.] has
identified two causes for this weakness:

i. Attachment to the world;

ii. Fear of Death.

Make a resolve that you will not rest in peace until you
have eliminated these two weaknesses from your own self as
well as from the general body of the Muslims. The Holy Prophet
[S.A.W.] observed:

"My Ummah will pass through a time when other nations,
considering you an easy prey, will fall upon you just as the
hungry rush towards food. Someone asked: "O Prophet [S.A.W.]:
Will our number diminish encouraging other nations to make an
assault to devour us?" The Holy Prophet [S.A.W.] observed: "No,
you will not then be less in number but will render yourself
weightless like straws that float helplessly in the flood water.
Your enemies will no longer fear you and your hearts will be
stricken with cowardice,” At this stage, a man enquired: "0
Prophet [S.A.W.]! What will be the cause of such cowardice?"
The Holy Prophet [S.A.W.] observed: "There will be two causes:

i. You will start loving the world and;

ii. You will feel allergic to death and hate the very idea of it."

( Abu Dawud)

3. Purge your society of sensuality, frivolity, rule of women, and
wickedness. Make your collective strength impregnable and use
it to eradicate evil and mischief. Make a determined effort to in-
culcate and promote bravery, zest and courage in each and every
individual of your fraternity. The Holy Prophet [S.A.W.] has
affirmed:

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Manners and Etiquettes

"When your rulers are righteous, and the rich among you
are generous and large-hearted and when your collective affairs
are decided by mutual consultation, then the surface of the earth
is better for you than its belly (life is worth living). But when
your rulers are persons of wicked character and the rich in your
society are lovers of wealth (miserly), and when your affairs are
determined by your women, then the belly of the earth is better
for you than its surface. ( Tirmidhi )

4. Never fail to support the right even under the most adverse cir-
cumstances. To give away one’s life in support of right is far bet-
ter than to lead a godless and ignominious existence. Do not
shrink from upholding the truth in the severest of trials and in
the face of the greatest threat. Respond to the threat of death
with a smile and welcome the chance of attaining martyrdom
with zest and eagerness. The Holy Prophet [S.A.W.] has said:

"The wheel of Islam is on the move, beware you must turn
towards the direction given by the Holy Qur’an. Be vigilant! The
Qur’an and the political power will shortly part company. Be-
ware lest you should forsake the Qur’an. In the times to come
there will be rulers who will impose their will on you. If you
obey them, they will lead you astray from the path of righteous-
ness. And if you rebel against them, they will put you to death."
A Companion [R.A.A.] submitted: "What should we do then, O
Prophet [S.A.W.]!'' The Holy Prophet [S.A.W.] replied: "Do what
the companions of Jesus [A.S.] did. They were cut through with
saws and hanged on the cross. It is far better to give one’s life
obeying the commandments of Allah than to live a life of dis-
obedience to the Almighty."

5. Strive constantly against those evils of the society which produce
an atmosphere of fear and panic in the people and lead to
poverty, famine and violence reducing the whole nation to a
miserable and helpless lot suffering the oppressions and tyranny
of their enemies.

Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] remarks: "Wherever

81

Etiquettes of Life in Islam

dishonesty becomes the order of the day, the people lose heart
and courage and are afraid of their enemies, and wherever adul-
tery becomes common, the people are destined to perish. When-
ever people start cheating in weights and measures, they cer-
tainly face famine and starvation and where justice is denied
blood is inevitably to be shed there. And nation which commits
breach of promise is doomed to become the slave of its enemy."

(Mishkat)

6. When you are assailed by the dread of the foes, say this prayer:

"0 Allah! Behold, we place Thee in front of them and seek
refuge in Thee from their mischiefs."

(Abu-Dawud, Nasai, Hisn Hasten)

7. When you are surrounded by the enemy, say this prayer:

"Allah! Do safeguard our honour and respect, and bless us
with peace in this state of fear and harassment."

(Ahmad, Hisn Hasten)

8. On seeing the windstorm rising or a cloud overcasting the sky,
you should feel apprehension and fear. Hazrat ‘A’isha’ [R.A.A.]
reports that "I never beheld the Holy Prophet [S.A.W.] breaking
into laughter in such a manner as . to make his sacred mouth
wide open. In moments of joy, a thin smile used to play on his
august face. When a windstorm arose or a cloud darkened the
sky, he [S.A.W.] used to feel apprehension, he alternately stood
up or sat down and this mood lasted until the clouds had burst
into rain. I submitted: ”0 Prophet [S.A.W.]! I see that other
people rejoice when they see a cloud and look forward to rain
with joyous hope, yet I see that your holy face shows feelings of
heaviness and anxiety on watching a cloud." Thereupon the Holy

82

Manners and Etiquettes

Prophet [S.A.W.] observed: ‘A’isha, how can I avoid the
apprehension that this cloud will not bring down a calamity,
when I have the precedent before me that the nation of ‘Ad were
visited with a calamitous windstorm. On beholding this cloud,
the people of ‘Ad had said: This cloud will pour rain over us."
( Bukhari , Muslim). Say this prayer when you see a cloud or a
windstorm rising:

If the windstorm fills the horizon with deep darkness say:

I seek refuge with the Lord of the Dawn and I seek refuge
with the Lord of Men (Surah 113: 114)

Hazrat ‘A’isha [R.A.A.] relates:

"Whenever the Holy Prophet [S.A.W.] beheld the
windstorm rising, he used to say the following prayer:

5 a >

7 "i >\ i * '*

"0 Allah! Behold, I beg of Thee the good of this (wind) and
the good of that which is therein, and the good of that which
hath been sent therewith. And I seek refuge in Thee from the
evil thereof and the evil of that which is therein and the evil of
that which hath been sent therewith." (Muslim , Tirmidhi)

5. Allah make this wind a blessing, not an evil, Allah make it a bounty, not an or-
deal. (Tabrani)

83

Etiquettes of Life in Islam

9.

When excessive rain threatens loss and destruction, say this
prayer:

(f** <SM)

"O Allah! let there he downpour in our suburb; but not on
us. Let the rain fall on hillocks, in the thickets on the mountains,
rivers, and on the hot beds of plantations." ( Bukhari , Muslim)

10. On hearing the roar of clouds and the thunderbolt, stop conversa-
tion and begin reciting the following verse of the Holy Qur’an:

f i r » Vi ) - j-r&r

"And the thunder (of the clouds) hymneth His praise and
(so do) the Angels for awe of Him." Al-Ra'd: 13)

Hazrat ‘Abdullah ibn Zubair [R.A.A.] on hearing the thun-
derbolt used to stop talking and recited the same verse.

(Al-Adab al-Mufrad )

Hazrat Ka‘b [R.A.A.] states that any one who recites this
verse three times on hearing the thunderbolt will remain safe
from its danger. ( Tirmidhi )

The Holy Prophet [S.A.W.] on hearing the roar of the
clouds and the thunderbolt used to say this prayer:

"O Allah! Slay us not with Thy wrath and destroy us not
with Thy punishment but take us unto Thy protection."

(Al-Ada b-alcMufrad)

11. When fire breaks out, make energetic efforts to extinguish it and

84

Manners and Etiquettes

continue to say:

(Allah is Great, Allah is Great). The Holy Prophet has
observed: "When you see a fire blazing out say:

(Allah is Grate). ‘Takhir’ Glorification of Allah extinguishes the
fire."

12. When you are seized with fear and panic, say this prayer. God-
willing fear will vanish and you will attain peace of mind. Hazrat
Bra’ b.'Azib reports: "A person once complained to the Holy
Prophet [S.A.W.] "I suffer from panic all the time." The Holy
Prophet [S.A.W.] enjoined upon him to say the' following prayer.
He recited this prayer frequently and Allah freed his heart from
panic.

jilt Jil

"Pure and Supreme is the Lord, the Real Sovereign, Fault-
less. Oh Creator of Angels and Jibrail! Your Power and Awe
reigns over the Heavens and Earth."

85

Etiquettes of Life in Islam

Etiquettes of
Rejoicing

1. You must celebrate occasions of joy in a befitting manner. Rejoic-
ing is a demand of human instincts and a natural urge. Religion
gives due importance to the satisfaction of natural instincts and
permits their fulfilment subject to some useful restraints and
conditions. Religion disapproves of marring the attractiveness of
your personality by assuming artificial postures of dignity, un-
necessary sombreness, and constant moroseness. Religion allows
you to be joyous on all lawful such occasions and enjoins upon
you to keep your spiiits high and live with zest. It is misun-
derstanding the religion if it is thought that giving expression to
joy and to rejoice on lawful occasions does not conform with the
dignity of religion.

If Allah grants you the favour of performing some religious
duty; you or one of your relations attains high honour in learn-
ing and excellence; Allah blesses you with prosperity, wealth or
some other bounty; you return safe from a long journey or any of
your relations comes back from his travels to distant parts; you
receive a visit from an honourable guest; a marriage comes off or
the birth of a child takes place in your home; you receive report
of the health and well-being of a near relative or the happy news
of the victoiy or glorious achievement of the people of Islam; or
on festivals - it is your natural right to celebrate these occasions
with rejoicing. Islam not only allows the holding of festivities,
but regards this act as in perfect harmony with the spirit of
religion.

Hazrat Ka‘b ibn Malik [R.A.A.] relates: "When Allah had
accepted my prayer for forgiveness and I received the glad
tidings of it, I at once went to the Holy Prophet [S.A.W.] offered
my salam. At that moment, the holy face of the Prophet [S.A.W.]
was radiant with joy. Whenever the Holy Prophet [S.A.W.] at-
tained some happiness, his face would glow like the radiance of

86

Manners and Etiquettes

moon and we used to take the brightness and radiance of his
face as index of exceedingly joyous feelings in him, [S.A.W.].

( Riyad-us Salihin)

2. Feel free to do arrangements to celebrate a festival and join the
festivities without inhibitions. On arrival at Madinah, the Holy
Prophet [S.A.W.] observed:

'You used to celebrate festivities on two days during a year.
Allah has now blessed you with two better days, i.e., ‘Id al-Fitr
and ‘Id al-Adha. " Therefore you should celebrate these two fes-
tivals of the year with great happiness and rejoicing and arrange
reunions and indulge in recreation in joyous mood and give vent
to your feelings of happiness in a natural manner. It is because
of this injunction of the Holy Prophet [S.A.W.] that fasting is for-
bidden on the occasions of these two festivals. The Holy Prophet
[S.A.W.] observed:

"These two days are meant for feasting, celebration of joy in
union with other people and to remember Allah."

(i Sharah M‘aani-ul-Athar)

On the day of ‘Id, be neat and clean and take a bath, put on
the best dress according to your means, use perfume, eat good
food and let the children enjoy themselves with proper means of
recreation and games and permit to observe fun freely and
without let or hindrance.

Hazrat ‘A’isha [R.A.A.] relates: "It was the ‘Id day and some
slave-girls were singing the verses which the Ansar had com-
posed about the battle of Bu’ath. 6 While the girls were thus en-
gaged in singing, Hazrat Abu Bakr [R.A.A.] came and exclaimed
in astonishment: "How strange! Singing in the household of the
Prophet [S.A.W.]!" The Holy Prophet [S.A.W.] answered: "Abu

6. The battle of Bu‘ath refers to that famous battle which took place between two
prominent tribes of the Ansar, Aus and Khazraj in the pagan times.

87

Etiquettes of Life in Islam

Bakr, never mind. Each nation has a festival day and today we
celebrate our ‘Id."

Once on ‘Id day some negro acrobats were giving a
demonstration of their skill. The Holy Prophet [S.A.W.] himself
watched these exercises and let ‘A’isha [R.A.A.] also see them
from behind his back. The Holy Prophet [S.A.W.] cheered also.
When ‘A’isha [R.A.A.] grew weary, the Holy Prophet [S.A.W.]
permitted her to depart. ( Bukhari )

3. Observe the injunctions and mores of Islam in your rejoicings.
Offer thanks to your Benefactor and prostrate before Him in
gratitude. In the excitement of your joy, do not perform any act
nor adopt any attitude which does not conform to the spirit of
Islam or is contrary to Islamic manners and injunctions. You
must express your joyous sentiments, but observe the rule of
moderation and do not let your expression of happiness take the
better of the duty of obedience, devotion and humility and turn
into a display of haughtiness and pride. The Holy Qur’an directs:

"And exult not because of that which hath been given. Allah
loveth not all prideful boasters." (57: 23)

Do not be so intoxicated by happiness as to forget Allah.
The supreme happiness of the pious is to remember the Best-
ower of happiness all the more and offer prostration before Him
in gratitude and acknowledge by action and speech the Benefac-
tions, Greatness and the Glory of Allah.

After observing fasts during the month of Ramadan and
securing the blessings of reciting the Holy Qur’an and saying
‘Taravih’ prayers during the month, when you sight the ‘Id
moon, your happiness knows no bounds. On realising that you
have been successful in carrying out the injunctions of Allah by

88

Manners and Etiquettes

His Grace, you at once give away the share of your poor and
needy brethren out of your wealth so as to make amends for any
negligence in worship or error in discharging the duty of Devo-
tion to Allah and also to enable the poor people to participate
with others in the joys of the ‘Id. In acknowledgement of this
favour of Allah, you express your befitting sentiments of joy by
offering two prayers of thanksgiving to Allah and on the day of
‘Id al-Adha.you commemorate the great and unique sacrifice of
Hazrat Ibraheem and Hazrat Isma'il [A.S.] and thus finding
your own heart filled with the eagerness to make sacrifice when
need arises you offer prostration to Allah in gratitude. And then
the hymns of ‘Praise be to Allah’, ‘Takbir and ‘Thanksgiving’
resound through every community and are heard in all streets,
lanes and roads. And when on ‘Id days you eat well and put on
your best clothes and celebrate in lawful fashion according to the
injunctions of the Shari' ah all these activities of yours are re-
corded as submission to and acknowledgement of the authority
of Allah.

4. Invite others to join your celebrations and share your joy and
similarly participate in the rejoicing of others to enhance their
feelings of happiness. Exchange messages of felicitation on occa-
sions of joy.

When the repentance of Hazrat Ka*b b. Malik [R.A.A.] was
accepted by Allah and the Muslims got news of it they came in
crowds to offer congratulations to Hazrat Ka‘b [R.A.A.]. They
expressed their unbounded joy. Hazrat Ka‘b was so deeply
moved by the felicitation and expressions of rejoicing displayed
by Hazrat' Talha [R.A.A.] that it remained fresh in his memory
all through the rest of his life. In his old age Hazrat Ka*b
[R.A.A.] related the case of his trial and repentance to his son
‘Abdullah and especially mentioned about Hazrat Talha’s
[R.A.A.] expressions of joy. He remarked: "I can never forget
Talha’s manner of congratulating me and his feelings of joy."

The Holy Prophet [S.A.W.] on conveying to Ka‘b [R.A.A.]
the glad tidings of the acceptance of his repentance expressed his

89

Etiquettes of Life in Islam

personal feelings of great happiness and observed: "Ka‘b, this is
the happiest day of the life!" ( Riyad-us-Salihin )

On occasions of marriage or birth of a child or on similar
events of joy in the homes of other people, join in their celebra-
tions and felicitate them on the happy occasion.

Hazrat Abu Huraira [R.A.A.] reports that the Holy Prophet
[S.A.W.] used to congratulate the newly-wedded in these words:

"May Allah keep you in. prosperity and confer His blessings
upon both of you and may He grant you the favour of living
together in perfect harmony." (Tirmidhi)

On one occasion Hazrat Husain [R.A.A.] instructed
someone to felicitate others on the birth of a child in the follow-
ing manner:

"May Allah grant you grace in this gift. May Allah grant you
the favour of offering gratitude to Him. May Allah develop this
child into a full-blended youth and raise him submissive to you."

5. When a near relative or an acquaintance return from a long jour-
ney, go and welcome him and express your feelings of joy on his
safe return and successful conclusion of his mission. If he holds a
function to celebrate the happy occasion of his safe return from
the journey, go and join the party. On the other hand, when you
return home safe from your travels and arrange a function to
celebrate the occasion, invite your near relatives to the party.
However, you must avoid unnecessary expense or ostentatious
and lavish display. Do not incur expenditure which is beyond
your means. When the Holy Prophet [S.A.W.] returned from the
battle of Tabuk, the Muslim men and children had gone up to
Thaniyyat-ul-Wada‘ to receive him [S.A.W.]. (Abu Dawud)

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Manners and Etiquettes

When the Holy Prophet [S.A.W.] migrated from Makkah
and reached Madinah and prepared to enter the cily from the
southern side, the Muslim men, women, boys and girls came out
of their homes to greet him [S.A.W.]. The small girls of the
Ansar were singing this happy song:

"Today, the moon arose upon us from the southern hill,
Thaniyyatul Wada'. 7 It is our duty to offer thanks for the call and
teaching of the Apostle who guided us towards Allah. 0 Prophet!
You have been sent among us, you have brought a religion that
we will bear allegiance to it."

Once on his return to Madinah from a journey, the Holy
Prophet [S.A.W.] slaughtered a camel and a cow and arranged a
feast for the people. C Abu Dawud )

6. Celebrate the occasions of marriage with joy and happiness and
invite your relatives and friends to participate in the celebration
of the happy event. The Holy Prophet [S.A.W.] permitted sing-
ing and playing of music on weddings. This injunction is meant
to serve a two-fold purpose: the expression of the feelings of joy
and the public announcement of the news of wedding.

Hazrat A’isha [R.A.A.] married one of her female relations
to a man from the Ansar. At the time of the departure of the
bride, the Holy Prophet [S.A.W.] observed: "Why didn’t these
people send a slave-girl with her to play duff and sing some

7. Thaniyyatul-Wida‘ was the name of a mound in the south of Madinah. The
citizens of Madinah used to accompany their departing guests up to this point
It was due to this reason that the mound come to be known as Thaniyyatul
Wada' or the mound of departure.

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Etiquettes of Life in Islam

songs on the way." C Bukhari )

On the occasion of the wedding of Hazrat Rabi‘ bint
Mu'awwadh [R.A.A.] some girls were sitting with her and play-
ing on duff. They were singing some verses in praise of their
fathers who had attained martyrdom in the battle of Badr. One
of the girls recited this line: "And there is a prophet in our midst
who knows what is to happen tomorrow." On hearing this, the
Holy Prophet [S.A.W.] observed: "Leave this bit out and sing
those verses which you were singing earlier." (Bukhari)

7. On the happy occasions of wedding, arrange a feast for your rela-
tives and friends according to your position and means. The
Holy Prophet [S.A.W.] established the precedent of arranging
‘Walima’ feasts on his own marriages and enjoined upon others
to follow the same practice. The Holy Prophet [S.A.W.] ob-
served: "If nothing else, slaughter a goat and serve its meat to
guests." ( Bukhari )

If for some reason you cannot attend a wedding parly, do
send a message of congratulations. The practice of exchanging
gifts on nuptials, weddings and on similar occasions of joy,
renews and deepens the relationship and augments love and
lends warmth to it Nonetheless be careful to send gifts of the
value which your means can afford and avoid ostentatious
display.

92

Chapter 2

DEVOTION AND PRAYERS

Etiquettes of Life in Islam

Etiquettes of
Respect of Mosque

1. The best portion of the earth in the sight of Allah is that upon
which a mosque is raised. The distinctive feature of the devotee
of Allah is that he loves the mosque also. On the terrific day of
doom when there will be no shade anywhere, Allah will keep
that person under the shade of His Heaven whose heart is
devoted to the mosque. The Holy Prophet [S.A.W.] has
observed:

"The man whose heart is devoted to the mosque will rest
under the shade of Heaven." (Bukhari)

2. Render service to the mosque; keep the house of Allah popu-
lated. To render service to the mosque and keep it populated is a
sign of faith. Allah affirms:

Oa»*JW 6*1 <6*

"He shall tend Allah’s sanctuaries who believeth in Allah
and the Day of reckoning." (Al-Tauba: 18)

3. Always say your obligatory prayers in congregation in the
mosque. Maintain a regular system of congregation and an-
nouncement of the Prayer-call in the mosque and correlate your
whole life with the mosque. Mosque is the pivot around which
the life of a time believer revolves. The Holy Prophet [S.A.W.]
observed:

"There are certain people among the Muslims who stay in
the mosque permanently and do not leave the place. They have
angels as their companions. If such people disappear from the
mosque, the angels go about looking for them. If these people fall
ill, the angels enquire after their health and when they are en-
gaged in some task, the angels aid them - A person who sits in

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Devotion and Prayers

the mosque anticipates blessings of the Lord." ( Musnad Ahmad )

4. Go to the mosque with eagerness and enthusiasm to say your
prayers. The Holy Prophet [S.A.W.] affirmed: "The act of going
to the mosque morning and evening is like going to fight in the
cause of Allah. 1 ' And further observed: "The people who go
towards the mosque in the dim light of the dawn will be accom-
panied by full radiance of light on the Day of Doom." In addition,
the Holy Prophet [S.A.W.] affirmed: "Each step that a man takes
towards the mosque to say his prayers with the congregation,
debits one sin and credits one virtue to his account."

(Ibn Hibban )

5. Keep the mosque clean and tidy. Sweep the place and clean out

all dust or filth. Burn incense, especially on Fridays so that the
whole mosque becomes fragrant with the aroma of the incense.
The Prophet [S.A.W.] observed: "To sweep the mosque; to keep
it tidy and clean; to cast out all dust and filth from the mosque;
to burn incense in the mosque, especially to make the place
fragrant with the aroma of the incense on Fridays-all th.ese are
acts which lead to Paradise." (Ibn Majah )

Moreover, the Holy Prophet [S.A.W.] said: "To clean out the
dirt and dust of the mosque is the mehr (dower) of a pretty-eyed
Houri." ( Tabrani )

6. Go to the mosque in a state of awe and trepidation. Say
‘Assalamo ‘Alaikum’ [peace be on you] on entering the mosque.
Sit down quietly and pray in such a manner that your heart
should be filled with the awe of the Greatness and Glory of
Allah. Those who enter the mosque laughing and talking are
careless and impudent. The hearts of such people are devoid of
the fear of Allah. Some people in their bid to join the congrega-
tion lest they miss any Rak'ah rush foxward into the mosque.
This act is contrary to the sanctity of the mosque. Whether you
are able to join the ‘Rak'ah’ or not, walk in the mosque with
poise, dignity and in humility; avoid hurried movement.

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Etiquettes of Life in Islam

7. Sit down in the mosque in peace and avoid worldly talk. To
shout or make a noise, to cut jokes and laughter, to discuss bazar
rates, to comment on the world affairs or to strike business deals
in the mosque is an act of sacrilege. Mosque is a place for Wor-
ship; use it for the purpose of offering devotions to Allah only.

8. Do not take such small children with you in the mosque who
have not yet attained awareness of the sanctify of the mosque
lest they should discharge urine, defecate or spit in the mosque.

9. Do not use the mosque as a thoroughfare. On entering the gate
of the mosque it becomes obligatory upon you to say prayers, or
sit down and engage in the remembrance of Allah or recite the
Holy Qur’an.

10. If you lose something somewhere else, do not make an an-
nouncement of your loss in the mosque. Whenever someone
made such an announcement in the mosque of the Prophet
[S.A.W.] the Holy Prophet [S.A.W.] was offended and used to
remark:

"May Allah restore not the lost thing to thee!"

11. On entering the mosque put your right foot first in and say
‘peace and blessings of Allah be on the Holy Prophet’ [S.A.W.]
and then say the following prayer. The Holy Prophet [S.A.W.]
observed: "Whenever any of you enters the mosque, he should
say ‘peace and blessings of Allah be on the Holy Prophet’
[S.A.W.] and then say this prayer:

(ft-

”0 Allah! Open the gates of Thy Mercy for me.” ( Muslim )
After entering the mosque, say two Rak'dh’ of super-

96

Devotion and Prayers

erogatoxy prayers. These two Rak'ah are described by the term
<L«»t5 ‘Tahiyyat ul-Masjid\ Similarly, whenever you return
from a journey, go first to the mosque and say two Rak‘ah of su-
pererogatory prayers and then proceed to your house. On return
from a journey, the Holy Prophet [S.A.W.] used to go first to the
mosque and offered supererogatory prayers and afterwards
proceeded home.

12. Oft coming out of the mosque, put your left foot out first and say
this prayer:

"O Allah! I seek your Favour and Blessings." (Muslim)

13. Maintain a regular system of announcing the prayer-call and
holding of congregational prayers. Appoint only such persons as
Mu’addhin (one who gives azaan i.e. call for prayers) and Imam
(one who leads the prayers) as are on the whole better than
others in their devotion to religion and possess superior charac-
ter. If possible tiy to appoint such people as Mu’addhins and Im-
ams who demand no remuneration for their services and are will-
ing to discharge these duties voluntarily in anticipation of the
reward in the Hereafter.

14.

Say this prayer after hearing the prayer-call. The Holy Prophet
[S.A.W.] observed. "The man who after hearing the prayer-call
recites the following prayer will thereby acquire a right over me
to pray for him on the Day of Doom." (Mishkat)

Vi jS&i

' <) (Sjj Wi

"Allah! The Master of this Perfect Call and this Congrega-

tion standing for Prayer! Grant Muhammad [S.A.W.] Thy close-
ness and Excellence and appoint him to that exalted state the

97

Etiquettes of Life in Islam

promise of which Thou gave him and grant us the favour of
Muhammad’s [S.A.W.] intercession with Thee on our behalf.
Undoubtedly Thou never goes back on Thy promises."

15. When the Mu’addhin is announcing the prayer-call, repeat his
utterances after him. However, when he says ...

Hayya ‘ alassalah and tWjlM Hayya'alal falah say in

reply ha haula wala quwwata ilia

billahil ‘aliyyil ‘azim. 1 In the course of announcing the call for
dawn prayers when the Mu’addhin says
Assalatu Khairum min-annaum. (Prayer is better than sleep) say
these words in reply Sadaqta wabararta. (You

spoke the truth and good).

16. When the announcer of Takbir says (Qadqama-

tissalah) says these words in reply Aqama-

hallahu wa adamaha. (May Allah maintain it for ever).

17. The women should say their prayers in the home instead of
going to the mosque. On one occasion the wife of Hazrat Abu
Humaid Sa'adi [R.A.A.] submitted: "O Prophet [S.A.W.]! I
cherish a great desire to say prayers in your company." The Holy
Prophet [S.A.W.] observed: "I am aware of your eagerness. But it
is better for you to say prayers in your room than in the veran-
dah outside your room and saying prayers in the verandah of
your house is better for you than saying prayers in the courtyard
of your home."

However, the women should try their best to cater to the
requirements of the mosque. They should arrange for the supply
of water, mats, incense and perfumes and other articles of use in
the mosques and should cherish feelings of deep attachment to
the mosque in their hearts.

18. Take grown up children with you to the mosque. Mothers ought

1. There is no power and might but of Allah the Exalted, the Magnificent

98

Devotion and Prayers

to persuade their children to go to the mosque so that they may
develop eagerness and enthusiasm for prayers. Show tender-
ness, love and affection to children in the mosque. If they com-
mit any wrong or an act of mischief, do not rebuke or bully
them. Make them understand the proper etiquettes with love
and affection and instruct them in virtue.

99

Etiquettes of Life in Islam

Etiquettes of
Saying Prayers

1. Observe perfect cleanliness and purity for the purpose of saying
the prayers. Brush your teeth (use misivak ) also when perform-
ing ablutions. The Prophet [S.A.W.] said: "The distinctive mark
of the members of my Ummah on the Doomsday will be that
their brows and organs of ablution will be glowing with the
radiance of Divine Light. Hence it is open to everyone to
enhance his share of the Divine Light as much as he wants."

2. Put on clean, neat, respectable civilised and proper dress for ob-
serving prayers. The Holy Qur’an affirms:

"0 sons of Adam! Adorn yourself properly at each hour of
prayer."

3. Say prayers at the prescribed hours.

.6&S Wifrn sj

The prayer has been made obligatory for the believers to be
observed at prescribed hours. Hazrat ‘Abdullah b. Mas'ud
[R:A.A.J once asked Holy Prophet [S.A.W.]:

. "0 Prophet of Allah [S.A.W.]! Which deed is the most
favourite one to Aljah?" The Holy Prophet [S.A.W.] replied: "To
say prayer at the proper time." Furthermore, the Holy Prophet
[S.A.W.] observed: "Allah has made five prayers obligatory. A
person who after performing ablutions carefully observes these
prayers in perfect humility at their proper hours acquires a right
of salvation by Allah; but he who shows carelessness in prayers
has no right to anticipate forgiveness and salvation by Allah. In
this case, it is entirely up to the Will of Allah to forgive him or to
punish him." (Malik )

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Devotion and Prayers

4. Always say your prayers in congregation. At times when you
miss the congregation for any reason, try to say the obligatory
(Fard) prayers in a mosque. However, offering of Sunnah 2
prayers is permissible at home also. The Holy Prophet [S.A.W.]
said: "The person who joins the congregation for prayer at the
start i.e. first Takbir for forty days at a stretch is secured from
the torments of Hell as well as from the evil of discord.”

(T irmidhi)

In addition to this, the Holy Prophet [S.A.W.] also said: "If
the people become aware of the rewards and blessings of offering
prayers in a congregation, they would hasten to join the con-
gregation for prayer despite a thousand hinderances. The first
row of a congregation for prayer is like the row of angels.. It is bet-
ter for two men to offer prayers together than separately. The
larger the congregation the dearer it is to Allah." (Abu Dawud)

5. Say prayers with peace of mind. Perform bows ( Ruku ’) and
prostrations ( Sqjda ) calmly. Rising from a bow, stand straight
with ease and then go into prostration. Keep a suitable interval
between two prostrations and in this interval,- say the following
prayer:

- Us>£»yt» tit *$$$&

"O Allah, forgive me, be Merciful to me, set me on the right
path, remove my misery, grant me peace and provide for my
sustenance." (Abu-Dawud)

The Holy Prophet [S.A.W.] has observed: "The person who
observes prayer properly, the prayer itself blesses him with good
wishes in these words ‘May Allah protect thee in the same man-
ner in which thou took care of me."

2. Prayers that are not obligatory (Fard) but supererogatory offered by the Holy
Prophet punctually and without fail.

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Etiquettes of Life in Islam

And the Holy Prophet [S.A.W.] also said: "The worst form
of theft is the theft of prayer." The people asked: "0 Holy
Prophet [S.A.W.]! How can one commit a theft in prayer." The
Holy Prophet [S.A.W.] answered: "By skipping over the complete
performance of bows and prostrations."

6. Start making preparations for the prayer at once on hearing the
prayer-call (azan). Perform ablutions and reach the mosque well
before time. Sit down quietly in the line and wait for the con-
gregation to form. It is symbolic of hypocrites to be sluggish, to
tarry and go for the prayers in a languid manner after hearing
the prayer-call.

7. Announce the prayer-call with eagerness and zest. A person

asked the Holy Prophet: "0 Prophet of Allah [S.A.W.]! Tell me a
deed that can lead me to Paradise." The Holy Prophet [S.A.W.]
said: "Announce the call for prayer." The Prophet [S.A.WJ fur-
ther said: "Within the extent to which the call of the Mu’addhin
reaches each man who hears the call will bear witness in favour
of the Mu’addhin on the Day of Judgement. A shepherd who
grazes his flock in the pasture and pronounces the azan in a loud
voice at the fixed hour, all things within the radius of the area in
which his voice vibrates will stand testimony in his favour on the
Day of Judgement." 1 (Bukhari )

8. If you are acting as an Imam, discharge your responsibility in

relation to the saying of prayer with all the manners and rules
prescribed by religion. Keep in view the interests of the congrega-
tion and perform your duty as a leader well. The Holy Prophet
[S.A.W.] said: "The Imams who lead the prayer in a proper man-
ner and entertain a high sense of personal responsibility for the
good will obtain reward for the prayers of their congregation
also. The Imam’s reward in this case will be equal to the com-
bined reward of the congregation. However, the reward and
virtue of the members of the congregation is not curtailed
thereby." ( Tabrani )

Devotion and Prayers

9. Say your prayers with humility in such a state that the heart
should be filled with a sense of awe of the Greatness and Glory
of Allah and your entire being should be overwhelmed with
trepidation and solemnity. It is a great sacrilege to make unneces-
sary movements of hand and foot, scratching any part of the
body, to pass fingers through the beard, to plug the nose with a
finger or to fold up your dress. Take the utmost care to avoid
such actions.

10. Seek to gain nearness to Allah through prayers. Say prayers in
such a state of mind as if you are standing before Allah or at
least be mindful that Allah is watching you. The Holy Prophet
[S.A.W.] Said:

"The bondman is nearest to Allah at the moment when he
is lying in prostration ( Sojdah ) before Him. Hence while you are
performing Sajdah pray fervently." ( Muslim )

11. Say prayers with eagerness and zest. The formal observance of
prayers as if prayer were a burden or a compulsion is no genuine
form of worship. Having said prayers of one time, look forward
to the next hour of prayers with eagerness and fervour. One day
after having offered the Maghrib prayers, some people stayed
waiting for the hour of ‘Isha prayers. The Holy Prophet [S. A.W.]
arrived with such hurried steps that he was panting for breath.
The Holy Prophet [S.A.WJ observed: "O people! Be happy, your
Lord opened a gate of the heavens and showed your view to His
angels and said with pride: ‘Look my devotees have finished one
prayer and are awaiting the next hour of worship’."

(Ibn Mqjah )

12. Do not say prayers in a hurried manner with a sense of ‘Let us
get over with it’, like the careless and carefree persons. Remem-
ber Allah with a sincere heart and say prayers with complete
devotion and a solemn awareness of duty and direct your heart,
mind, feelings, passions, thoughts and ideas towards Allah.
Prayer, in order to become a genuine form of worship, must con-
tain remembrance of Allah. The prayer of the hypocrites is

103

Etiquettes of Life in Islam

always devoid of the remembrance of the Lord.

13. Discharge the duty enjoined upon you by prayer even- after the
prayer and manage your whole life in such a manner that it
should fully reflect the injunctions contained in the prayers. The
Holy Qur’an says: "Prayer serves as a deterrent to immorality
and contumacy." The Holy Prophet [S.A.W.] elucidated the same
point through a deeply impressive simile: The Holy Prophet
[S.A.W.] shook a dry branch of a tree briskly so that all the
leaves of the branch fell off. Thereupon the Holy Prophet
[S.A.W.] observed: "The sins of those who say prayers drop off as
the leaves of this dry branch fell off." Afterwards the Holy
Prophet [S.A.W.] recited this verse of the Holy Qur’an:

(Aft 6i Vtd-i wt>

dif ux) (ii *

"Establish worship at the two ends of the day and in some
hours of the night. Lo! good deeds annul ill deeds. This is a
reminder for the mindful." (11:114)

14. Recite the Qur’an slowly in the course of prayers and observe
other narrations of the prayer at a slow pace with careful atten-
tion and devotion of heart and mind. The practice of reciting the
Qur’an and saying other words of the prayer with understanding
augments your fervour and the prayer then attains the form of
genuine worship.

15. Observe prayers regularly and don’t ever miss any prayer. It is
the basic attribute of the believers to be regular and punctual in
observing prayers:

Ul»>-

"Save' worshippers who are constant at their worship."

. ( 70:22-23 )

104

Devotion and Prayers

16. Along with regular observance of obligatory prayers, you should
offer supererogatory worship and offer praises to Allah fre-
quently. The Holy Prophet [S.A.W.] said: "Any man who offers
twelve Rak‘ahs (supererogatory prayers) during a period of day
and night in addition to the five obligatory prayers, Allah or-
dains a dwelling to be built for this man in Paradise." (Muslim )

17. Say your supererogatory prayers (Sunnah and Nawafil) off and
on in your homes also. The Holy Prophet [S.A.W.] has said:
"Offer some supererogatory prayers at home after saying
obligatory prayers in the mosque. Allah shall bestow goodness in
your homes as a reward for these prayers." (Muslim). The
Prophet of Allah [S.A.W.] himself frequently offered Sunnah
and Nawafil at home.

18.

When you set out from the house for dawn prayers, say this
prayer: ,

> \& ftuf &a M

. . _ . / i, • » • > t •

$1 f 0 foj iV> &&&*■'> it#

ld&*)

"0 Allah! Make Light in mine heart, Light in mine eye,
Light in mine ear, Light on my right, Light on my left, Light
above me, 'Light beneath me, Light before me, Light behind me,
and make thou for me Light. Light in my tongue, Light in my
sinews, Light in my flesh, Light in my blood, Light in mine hair,
Light in my body, Light in my soul and magnify for me Light! O
Allah bestow upon me Light! (Hisn ^ Hasien)

19. When you have finished the performance of dawn and evening
prayers, repeat the following prayer seven times before engaging
in conversation.

105

Etiquettes of Life in Islam

"0 Allah! Protect me from the Fire." ■ 4ll.lt
The Holy Prophet [S.A.W.] said:

"After the dawn and evening prayers, repeat the following
prayer seven times before engaging in conversation. If pei*chance
you die in the course of that day or night, you shall certainly be
saved from Hell." ( Mishkat )

20. After each prayer, repeat Astaghfirullah three

times and then say this prayer:

"O Allah! Thou art the peace and from Thee is the peace.
Blessed art Thou, O Lord of Majesty and Glory." (Muslim)

Hazrat Thauban [R.A.A.] reports:

"The Holy Prophet [S.A.W.] used to repeat
seek forgiveness from Allah) three times after finishing each
prayer and afterwards said this prayer." (Muslim )

21. Observe proper care in keeping the lines straight for offering the
prayer in congregation. Keep the lines perfectly straight and
stand shoulder to shoulder close to each other, leaving no space
in between. Do not form lines in the rear unless the front lines
are filled. On one occasion in a congregation for prayer, a man
was standing in line in such a manner that the position of his
chest was inclined forward. On seeing the man standing in this
fashion, the Holy Prophet [S.A.W.] warned: "O people of Allah!
you must stand in straight lines in a proper manner else Allah
shall cause you to stand in opposite directions to each other."

< Muslim , Vol. I)

106

Devotion and Prayers

On one occasion, the Holy Prophet [S.A.W.] said: "Any man
who arranges the line in a formation, Allah shall bestow Grace
on him; and any man who causes disarray in the line, Allah shall
cause him to suffer chaos." (Abu Dawud, Vol. I)

22. The line of the children must be formed behind the lines of men.
Do not let the children stand with their elders. However, in the
. ‘Idgah, where certain difficulties might he faced or where the pos-
sibility of the loss of children exists, there is no need to send the
children to form lines in the rear. Make them stand with you.
The lines of women should be formed either at the farthest rear
or separately if a separate enclosure has been built in the
mosque for women. Similarly, in the .‘Idgah make separate ar-
rangements for the congregation of women.

107

Etiquettes of Life in Islam

Etiquettes of
Reciting the Qur’an

1. Recite the Holy Qur’an with eagerness and fervour and put all
your heart and soul in the recitation. Be sure that love of the
Qur’an means love of Allah. The Holy Prophet [S.A.W.] said:
"The best form of worship for my Ummah is recitation of the
Qur’an."

2. Engage yourself in the recitation of the Qur’an off and on and

never feel weary of reciting the Holy Book. The Holy Prophet
[S.A.W.] said: "Allah has ordained that any man who engages
himself in the recitation of Qur’an so oftenly that he finds no
time for supplication I shall provide him more without asking
than those who ask." ( Tirmidhi )

Further' then this, the Prophet of Allah [S.A.W.] observed:
"The servant gets nearest unto Allah by reciting the Qur’an."

(Tirmidhi)

Advising the people to recite the Holy Qur’an, the Holy
Prophet [S.A.W.] also said: "The man who has studied the
Qur’an and recites it daily is like a basket full of musk whose
sweet smell is making the whole atmosphere fragrant And the
man who has studied the Qur’an but does not recite it is like a
bottle full of musk whose mouth has been sealed with a stopper."

(Tirmidhi)

3. Recite the Qur’an with the sole motive of seeking guidance and
not for the sake of gaining popularity, or establishing a reputa-
tion for good, harmonious recitation or making a name for piety.
These are base motives and he who recites the Qur’an with
these-motives in mind can obtain no guidance from the Qur’an.

4. Take care to be completely neat and clean before you sit down
for recitation. Do not touch the Holy Book without performing

108

Devotion and Prayers

ablution and recite it sitting in a dean and tidy place.

5. Sit cross-legged with your face towards the Qiblah and recite the
Qur’an with your head bowed, with utmost care, complete atten-
tion, eagerness of heart and in a proper manner. Allah says:

"(This is) a scripture that We have revealed unto thee, full
of blessing, that thee may ponder over its revelations, and that
men of understanding may get guidance from it." (38: 29)

6. As far as possible recite the Qur’an in a clear and distinct man-
ner and read the letters correctly and utter the syllables in
proper style and recite slowly. The Holy Prophet [S.A.W.] said:
"Use your voice and style to recite the Qur’an in the best
manner." (Abu Dawud )

The Holy Prophet [S.A.W.] used to recite each word in a
clear and distinct manner and read each verse separately.

The Holy Prophet [S.A.W.] said:

"He who recites the Qur’an will be told on the Day of Judge-
ment. Recite the Qur’an now in the same clear and distinct man-
ner and in the same harmonious style in which you used to
recite it with care and propriety in the world and as a reward for
the recitation of each verse you shall be elevated one degree
higher and your ultimate place is near the end of the final verse."
(Tirmidhi)

7. Do not recite the Qur’an in an extremely loud or veiy low voice.
Keep your voice at a medium pitch. Allah ordains:

(ii- 1 Ozyifr)

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Etiquettes of Life in Islam

"Be not loud voiced in thy prayer nor too low voiced but fol-
low a way between." ( 1 7: 110)

8. Recite the Qur’an whenever you find time, but do try to recite
Qur’an in the course of Tahajjud. prayer at dawn. This recitation
of the Qur’an entails the reward of highest degree and it should
be the aspiration of a true believer to attain the apex of excel-
lence in reward for recitation.

9. Do not complete the reading of the whole of the Holy Qur’an in
less then three days. The Holy Prophet [S.A.W.] observed: "He
who completes the recitation of the full text of the Qur’an in less
than three days does not understand the meanings of the Qur’an
at all."

10. Keep in mind the gloiy and value of the Qur’an and as you ob-
serve the etiquette of keeping your person neat and clean while
reciting the Qur’an, so also you must purge your heart of evil
thoughts, wicked passions and impure purposes. The heart that
is tainted with evil and wicked thoughts and passions cannot ap-
preciate and admire the glory and value of the Holy Qur’an, nor
can the bearer of such an evil heart grasp the meanings and
realities of the Qur’an. Hazrat ‘Ikrama [R.A.A.], whenever
opened the Qur’an, he often fainted. He used to say: "These are
the words of my Great and Glorious Lord."

11. Recite the Qur’an with the conviction that on this earth this
Book is the only source of guidance for mankind. Meditate and
reflect deeply over the meanings of the Qur’an from this view-
point and try to grasp the realities and learn the wisdom con-
tained in this Book. Do not recite it hurriedly but form the habit
of reading slowly, distinctly and with careful understanding of
the meanings and tiy to ponder over the message conveyed to
us. Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] often remarked: "I con-
sider it far better to recite small Surahs like Al-QarVah and Al-
Qadr with understanding and care than to read through the
longer Surahs of Al-Baqarah and Ali-‘Imran speedily without

110

Devotion and Prayers

careful understanding of the meanings of the words. The Holy
Prophet [S.A.W.] once recited this one verse over and over again
all through the night.

(II A I 6>Ul) i

"If Thou punisheth them, Lo! they are Thy slaves, and if
Thou forgiveth them, Lo! Thou only Thou art the Mighty, the
Wise." (5:118)

12. Recite the Qur’an with full determination to adapt your life to
the injunctions of this Holy Book and to reform the pattern of
your living in the light of the guidance provided hy it. Make con-
stant endeavours to order your life in conformity with the
Qur’anic injunctions and purge your life of all impurities. The
Holy Qur’an like a mirror will clearly reflect each blot and spot
on your character. It is entirely your own responsibility to wash
off these blots and stains from your life.

13. Feel the full impact of the verses of the Holy Book during recita-
tion. Rejoice and feel happy on reading about the narrations of
Divine Mercy, Forgiveness and the Everlasting bounties of
Paradise. And on reading about the narrations of the wrath,
anger and the terrific punishments of Hell your body should
tremble, eyes should flow and the heart should melt with the
sentiments of repentance and shame. Your face should glow
with the light of happiness on reading about the successes of the
pious and faithful people and you should be seized with deep sor-
row on reading about the destruction of nations. The study of
verses containing warnings and forebodings of torments should
make you tremble and your soul should be filled to the brim
with the sentiments of gratitude on reading the verses which
bear glad tidings.

14. After reciting the Holy Qur’an offer a prayer. The words of one
of the prayers offered by Hazrat ‘Umar [R.A.A.] are as follows:

111

Etiquettes of Life in Islam

i £&ji Jtft

fins SipA; . u

"Allah! Whatever my tongue recites from Thy Book, grant
me the favour to reflect upon it. Allah! bestow upon me the
understanding of it. Vouchsafe to me the knowledge of its mean-
ing, and spirit, and the vision to see its niceties. Grant me the
favour to act according to its injunctions as long as I live. Your
Being is without doubt Omnipotent."

112

Devotion and Prayers

Etiquettes of
Friday

1. Take full measures to clean and purify yourself on Fridays.
Bathe and adorn yourself in the best possible manner.

Hazrat ‘Umar [R.A.A.] reports that the Holy Prophet
[S.A.W.] observed: "The person who comes to offer prayers in
the Friday congregation should bathe himself first."

( Bukhari , Muslim )

According to the statement of Hazrat Abu Huraira [R.A.A.]
the Holy Prophet [S.A.W.] observed: "Every Muslim owes duty
to Allah that he should take bath eveiy week and wash his head
and body."

Hazrat Abu Sa'id [R.A.A.] relates that the Prophet of Allah
[S.A.W.] observed: "It it obligatory upon every adult youth to
take bath on Friday and to brush the teeth and use perfume if
available." {Bukhari, Muslim)

Hazrat Salman [R.A.A.] states that the Holy Prophet
[S.A.W.] said: "Any man who bathes on Friday and takes full
care to keep himself neat and clean and uses hair oil and per-
fume and then reaches the mosque just after mid-day and does
not part two men sitting in a line in the mosque and then offers
the prayer which Allah had decreed to him and afterwards lis-
tens to the sermon seated calmly when the Imam ascends the
pulpit, Allah shall pardon all the sins committed by him during
the interval between this Friday and the preceding one."

(Bukhari)

2. Take care to perform good deeds on Friday such as most fre-
quent remembrance of Allah, recitation of the Holy Quran,
prayer, Sadaqa, charily, enquiring after the welfare of the sick,
joining the funerals, visit to the graveyard and other pious acts.

113

Etiquettes of Life in Islam

Hazrat Abu Huraira [R.A.A.] reports that the Holy Prophet
[SA.W.] said:

"The most important day that ever dawned is the Friday. It
was on this day that Adam [A.S.] was created and on this day he
was admitted to Paradise and it was on Friday when he was ex-
pelled from there (and was appointed the vicegerent of Allah and
it is on this day that the Doom will descend." ( Muslim )

Hazrat Abu Sa'id Khudri [R.A.A.] reports that the Holy
Prophet [S.A.W.] said: "There are five such acts that if a man
shall perform them in the course of a single day, Allah shall
write his name among those destined to enter Paradise, These
acts are:

i. To enquire after the welfare of the sick.

ii. To join a funeral.

iii. To keep a fast.

iv. To offer Friday Prayer.

v. To emancipate a slave.” ( Ibn Habban )

It is evident that the performance of all these five acts
together is possible only on a Friday.

In another tradition Hazrat Abu Sa'id Khudri repoits that
the Holy Prophet [S.A.W.] observed: "Any man who recites
Surah Kahf on Friday, a radiant light will glow for him in the
space between two Fridays." (Nasa’i)

And Hazrat Abu Huraira [R.A.A.] states that the Holy
Prophet [S.A.W.] said: "Seventy thousand angels beg mercy for
the man who recites Surah Ad-Dukhan on Friday night and all
of his sins are pardoned." ( Tirmidhi )

The Holy Prophet [S.A.W.] has affirmed: "There is a certain
blessed moment in the course of Friday that any prayer said in
by a believer is accepted by the Almighty." ( Bukhari )

114

Devotion and Prayers

Which blessed moment is this? The opinion of the ‘Ulama'is
at variance on this point, because of the reason that traditions
mention different times in this respect. However, the ‘Ulama
agree that two statements are more correct than the others. Ac-
cording to one statements, the intervening time from the mo-
ment the preacher ascends the pulpit to deliver the sermon to
the end of the prayers is the most propitious one. Another ver-
sion holds that blessed moment is the end of Friday when the
sun is about to set in the horizon. It is advisable, therefore, that
you should pass both the times in offering prayers and supplica-
tions in utter humility and reverence to the Lord. It is better to
add the following prayer with your other prayers:

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"Allah! You are my Lord. There is no deity except You. You
created me. I am Your sexvant and I hold firm to my pi’omise
and allegiance to You as far as it lies in my power. I acknowledge
all the bounties and favours that You have conferred on me. I
confess my sins; forgive me, for there is no one else except You
Who has the power to gi'ant pardon for sins and I beseech protec-
tion against the evil effects of my own sins." ( Bukhari , Nasa’i )

3. Observe Friday prayers according to all the prescribed eti-
quettes. Friday prayer is obligatory upon eveiy adult, healthy,
resident and sane Muslim male. If there be two men beside the
Imam present at a place, the Friday prayer must he offered. The
Holy Prophet said:

"The people ought not to miss Friday pi-ayer under any cir-
cumstance or else Allah shall seal their heaits (and having been
denied Divine Guidance) they will become one with those who
are forgetful (of Religion)." ( Muslim )

115

Etiquettes of Life in Islam

According to the testimony of Hazrat Abu Huraira [R.A.A.]
the Prophet of Allah [S A.W.] said: "Any man who comes to the
mosque for saying the Friday prayer after bathing and washing
himself clean and then offers ‘Sunnah’ prayers which Allah had
decreed and then sits quietly till the end listening to the sermon
of the Imam and afterwards offers obligatory prayers with the
Imam, Allah shall grant him pardon for the sins which he com-
mitted between the preceding Friday and this one and the sins
committed till three days before."

"Hazrat Yazid b. Maryam [R.A.A.] relates: "I was going to
offer Friday, prayers when I chanced to meet Hazrat ‘Abaya b.
Rifa'ah [R.A.A.] on the way. He asked me: "Where are you
going?" I said: I am going to offer Friday prayers. Hazrat ‘Abaya
[R.A.A.] remarked: "I congratulate you. Every step you move,
you move on the path leading towards Allah." The Holy Prophet
[S.A.W.] said: "Fire is made unlawful for the man whose feet are
soiled with dust while walking along the path of Allah."

4.

Hasten towards the mosque the moment you hear the call for
Friday prayer! Close your business and stop your other activities
at once. Listen to the sermon and say prayers with perfect devo-
tion. Resume your business as soon as the Friday prayer is over.
The Holy Qur’an says:

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”0 ye who believe! When the call is heard for the prayer of
the day of congregation hasten unto remembrance of Allah and
leave you trading. That is better for you if ye did but know. And
when the prayer is over, then disperse in the land and seek
Allah’s bounty, and remember Allah much, that ye may be
successful." (Al-Juftiah 9-10 )

116

Devotion and Prayers

These verses contain the following injunctions for the true

believers:

i. A true believer should offer Friday prayers with complete
devotion and utmost awareness of. the etiquettes of this
prayer. He should stop all other engagements on hearing
the prayer-call and hasten towards the mosque.

ii. It is unlawful for the true believer to carry on business or to
engage in other worldly interests after hearing the an-
nouncement of the prayer-call and thus having forsaken the
memory of Allah to turn into a world-loving creature.

iii. The secret of a pious man’s salvation lies in his living as a
servant and slave of Allah in this world. Whenever the call
of Allah reaches him, he should, as a devoted and obedient
servant forsake all interests and set aside all worldly ad-
vantage and rush to respond to the call of his Master. He
should proclaim by deed that the sacrifice of worldly ad-
vantage for the sake of fulfilling the demands of religion
does not signify ruin and failure. On the other hand,
destruction and failure lies in transgressing the bounds of
religion in 'his lust for gaining worldly interests.

iv. The theory of renouncing the world altogether is fallacious.
Man should not be so much immersed in spiritual pursuits
that he should become incapable of dealing with worldly af-
fairs. The Holy Qur’an, in fact, enjoins upon the faithful to
disperse on the earth as soon as the prayer is over and to
take full advantage of all the resources and means of
livelihood that Allah has provided on the earth) The Qur’an
affirms that the pious should exert all their energies and
employ all faculties in the business of earning their share of
the subsistence provided by Allah. It is not proper for a true
believer to be dependent on others for his needs, nor is it
advisable for him to neglect his duty of providing for the
needs of his dependents and to cause them suffering and dis-
may.

v. The final and important injunction is that the true believer
should not be engrossed in worldly affairs so deeply that he

117

Etiquettes of Life in Islam

should forget Allah. He should remember under all cir-
cumstances that the real gain and essence of his life is the
remembrance of Allah. Hazrat Sa‘id b. Jubair [R.A.A.]
remarks: "The remembrance of Allah is not only an-
nouncing the greatness of Allah or uttering praises of Allah
but all those are engaged in the remembrance of Allah who
are busy ordering their lives in conformity with the Com-
mands of Allah."

5. Tiy to reach the mosque for the Friday prayer as early as pos-
sible to get a seat for yourself in front line.

According to the statement of Abu Huraira [R.A.A.], the
Holy Prophet [S.A.W.] said: "Any man who bathes himself and
washes his whole body to cleanse it of all impurities and then
reaches the mosque first is like the person who offers the
sacrifice of one camel, and he who arrives next to him is like the
person who sacrifices one cow (or buffalo) and the one who
reaches in the third place is like a person who offers the sacrifice
of a horned ram. Coming next to him is like a person who gives
away as it were, one egg in the way of Allah. Later when the
Imam comes forward to deliver the sermon, the angels leave the
gate of the mosque and come over to sit in the mosque to hear
the sermon and say the prayers." ( Bukhari , Muslim)

Hazrat ‘Irbad b. Saria [R.A.A.] states: "The Holy Prophet
[S.A.WJ used to invoke mercy of Allah three times upon those
who formed the first line and only once upon those who were in
the second line." (Ibn Mqjah, Nasa’i)

And Hazrat Abu Huraira [R.A.A.] observes: "The people do
not know the high degree of reward and blessings reserved for
the people who form the first line of prayer. If they knew it, they
would start -drawing lots for the privilege of joining the first
line." ( Bukhari , Muslim)

6. Offer your Friday prayers in a Big mosque (Jama Masjid). Take

118

Devotion and Prayers

your seat wherever it is available. Do not jump over people’s
heads and shoulders in an effort to get a seat in front. This
causes considerable mental and physical discomfort to the
people, distui'bs their peace of mind and diverts their attention.

Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] relates that the Holy
Prophet [S.A.W.] said:

"The person who retreats from the first line of prayer and
stands in the second line with the intention that his brother Mus-
lim may suffer no inconvenience, Allah will grant such a man
reward and blessing twice as much as to people in the first line."

{Tab rani)

Hazrat Salman [R.A.A.] reports that the Holy Prophet
[S.A.W.] said: "The person who bathes himself on Friday and
cleanses and purifies himself as much as he can, and then use oil
and applies perfume and reaches the mosque just after mid-day
and does not part two men sitting together (in other words he
does not commit the error of jumping over the heads and
shoulders of people, or making his way through the lines or sit-
ting between two men by pushing them apart, but sits down
quietly wherever he finds room) and offers prayer and Sunnah
which Allah had decreed upon him and afterwards listens
quietly to the sermon when the Imam takes the pulpit, Allah
will pardon all his sins which he committed during the period
between that Friday and the preceding one." ( Bukhari )

7. The sermon should be brief as compared to the prayer. The ser-
mon in fact is meant to induce people to offer devotions and wor-
ships and worship to Allah, while prayer is not only worship in
itself, but the best worship. Hence it is in no way proper to
prolong the sermon and go through the prayer quickly in a
shorter period of time. The Holy Prophet [S.A.W.] said:

"To prolong thq prayer and deliver a brief sermon is an at-
tribute of the wise preacher. Hence say prayers for a longer
period of time and make the sermon brief." (Muslim)

119

Etiquettes of Life in Islam

8. Listen to the sermon in silence with rapt attention and eager-
ness in a receptive mood. Make up your mind with all sincerity
to act upon the injunctions of Allah and His messenger [S.A.W.]
that you have come to know through the sermon. The Holy
Prophet [S.A.W.] said:

"The man who bathes and comes to offer Friday prayer and
says the prayer which Allah has destined for him and then sits
quietly and listens to the sermon in rapt attention and with per-
fect devotion till the preacher has finished the sermon and after-
ward says obligatory prayer with the Imam, Allah shall pardon
all his sins which he committed during the period between that
Friday and the preceding one and his sins even committed
during three days before it." (Muslim )

According to another tradition: "When the preacher comes
forward to deliver the sermon, then it is improper to say any
prayer or engage in conversation."

9. The second sermon must be delivered in Arabic. However, in the
first sermon describe some injunctions of Allah and His Mes-
senger [S.A.W.], give some advice, provide guidance and remem-
ber Allah in the local language of the participants of the con-
gregation. The sermons which the Holy Prophet [S.A.W.]
delivered on Fridays reveal that the preacher should provide ad-
vice and guidance to the Muslims in regard to the prevailing cir-
cumstances. This purpose can only be achieved if the preacher
delivers his sermon to the congregation in the people’s own
language.

10. It is highly propitious to recite Surah al-‘Ala and al-Ghashiya or
surah Munafiqun and Surah al-Jum‘ah in the obligatory prayers
on Friday as was the practice of the Holy Prophet.

11. Make it essential to offer Darud as much as possible and pray for
Allah’s peace and blessings upon the Holy Prophet on Fridays.

120

Devotion and Prayers

The Holy Prophet [S.A.W.] has observed:

"Recite as much Darud for me as possible on Fridays. The
angels join this ‘Darud’ prayer and Darud is presented to me.

(Ibn Mqjah )

121

Etiquettes of Life in Islam

Etiquettes of
Funeral Prayers

1. Do join the funeral prayers. The funeral prayer is a petition of

mercy for the deceased and this is a duly which every one owes
to the dead. If you fear the funeral prayer will be over by the
time you have performed ablution, then perform Tayammum
and join the prayers at once. The Holy Prophet [S.A.W.J said:
"Do say the funeral prayers. May be this prayer induces feelings
of sorrow in you. A sorrowful man remains under the shadow of
Allah and welcomes every pious deed.” (Hakim)

The Holy Prophet [S.A.W.] also said: "The deceased whose
funeral prayers are offered by three lines of Muslims will cer-
tainly be admitted to Paradise." (Abu Dawud)

2. At the time of saying funeral prayers, put the bier on the ground
so that the head is towards the north, the feet towards the south
and the face of the dead is turned in the direction of the Qiblah.

3. If you are leading the funeral prayer, stand facing the bosom of
the dead.

4. The number of lines in a funeral prayer must be odd. A single
line would suffice if those present at the funeral prayer are few,
but if there are enough present, fall in three. As the number of
people increased, form more lines, yet the number of lines
should be kept odd.

5. Make a resolve in your mind before starting the funeral prayer
that you are saying the funeral prayers to beg Mercy from the
Kind and Beneficent Lord for the deceased. The Imam as well as
the followers should make this resolve.

6. Whatever the Imam says in the funeral prayer, the followers
must repeat the same. The followers should not keep silent.

122

Devotion and Prayers

However, the Imam should say Takhirs in a loud voice and the
follower should repeat them in a low sound.

7 .

Say four Takhirs in the funeral prayer. Raise your hands up to
the ears while saying the first Takhir and then fold them on you
abdomen and offer praise to Allah:

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"Allah! Thou art Pure and Supreme. High Praise and
Thanksgiving is due to Thee. Thy Name is the Most Blessed one
and the Bestower of Good. Thy Exaltedness and Glory art Most
High. Thy Praise is Great and there is no deity except Thee.”

Now say the second Takhir, hut do not raise your hands,
nor make a motion of the head. At the end of the second Takhir,
recite the Darud:

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"Allah! May Thy peace and blessings be upon Muhammad
and his family, as Thou sent Thy peace and blessings upon
Ibrahim and his family. Without doubt Thou possesseth the
greatest attributes and art Most High. Allah! May Thy peace and
blessings be upon Muhammad and his family, as Thou sent
peace and blessings upon Ibrahim and his family. Without doubt
Thou possesseth the greatest attributes and art Most High."

Now say the third Takhir without raising your hands and
offer a prayer with prescribed supplication to beg mercy from
the Lord for the dead. Finally, say the fourth Takbir and say
Salam turning the head to right and left.

123

Etiquettes of Life in Islam

8.

If the deceased is an adult male or female, say this prayer after
the third Takhir. ,

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"Allah! Show mercy to our living, to our dead, to those who
are present with us here and to those who are not present, to
our youngster, to our elders, to our men and to our women.
Allah! Whomsoever it pleases Thee to keep alive among us, keep
him alive as faithful of Islam and upon whomsoever it pleases
Thee to send death, let him die in faith."

If the deceased is a minor boy, say this prayer:

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"Allah! Let this boy serve as a means of Thy grant of salva-
tion to us and let him be a repository of our reward and welfare
in the eternal world and let him be our successful intercessor."

If the deceased is a minor girl, say this prayer. The meaning
of this prayer is identical with the prayer offered for the boy.

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9. While going along with a funeral procession think over your own
end and visualise that as you are proceeding to commit the
deceased to earth, in the same way others will be proceeding one
day to bury you in the earth. In this pensive and thoughtful
frame of mind, you will gain the favour of remembering your ul-
timate end for some time at least and the worried" and cares of
the world will vanish from your mind. ■

124

Devotion and Prayers

Etiquettes for
Attending the Death-bed

1. When you visit a person whose end is near, keep on reciting the

Kalimah $d>lc) foj'bJ&u <&!$! (There is no god but Al-
lah and Muhammad is His Apostle) in a loud voice. Do not press
the patient to utter the Kalimah. The Holy Prophet [S.A.W.]
said: "When you sit by the death-bed of any Muslim, keep recit-
ing the Kalimah." (Muslim )

2. Recite Surah Yasin when the patient is heaving last breaths.
The Holy Prophet [S.A.W.] observed: "Recite ‘Surah Yasin* by
the death-bed." ( Fatawa Alamgiri, p. 100, Vol. I). When the per-,
son has breathed his last, do not recite the Qur’an near the
deceased till his body has been given bath. The man who needs a
bath and the woman who is passing through the period of her
menses or the after-birth course should not go near the dead.

3. Say A &l("We are for Allah and we shall return

to Him.) "The Holy Prophet [S.A.W.] said: "The following three
rewards are conferred on a man who recites £>1.

(We are all creatures of Allah and we shall return to Him) in the
moment of distress:

i. Firstly, blessings and salvation descend on him from Allah.

ii. Secondly, he receives the reward for seeking the Truth.

iii. Thirdly, his loss is compensated and a better reward in lieu

of the dead and lost one is conferred on the bereaved person
who says: (Tabrani)

4. Abstain from loud lamentations and wailing for the deceased per-
son. However, if the eyes are filled with tears out of grief it is but
natural. When the Holy Prophet’s [S.A.W.] son Hazrat Ibrahim
[R.A.A.] expired, the eyes of the Holy Prophet [S.A.W.] were
filled with team: Similarly, when his grandson, the child of his
daughter Zainab [R.A.A.] passed away, the Holy Prophet

125

Etiquettes of Life in Islam

[S.A.W.] shed tears. The people asked: "O Prophet of Allah
[S.A.W.]! How is it?" The Holy Prophet [S.A.W.J said: "This is a
blessing which Allah has bestowed upon the hearts of His crea-
tures. Allah shows mercy to those among His creatures who are
tender hearted and kind." The Holy Prophet [S.A.W.] further
said: "He who slaps his face, tears his clothes and indulges in
lamentation like the pagans, has nothing to do with us.”

5. As soon as one expires, straighten out his arms and legs; close
the eyes and pass a wide bandage below the chin and tie its ends
over the head. Both toes of the feet should be tied together with
a strip of cloth. Wrap the body in a shroud and keep on reciting

- jil 'JJt S In the name of Allah and according

to the custom of the followers of the Prophet of Allah [S.A.W.].
Pass around an obituary notice among the people. At the mo-
ment of lowering the corpse in the grave, continue to say the
same prayer.

6. Mention the virtues of the dead and avoid narration of his ills.
The Holy Prophet [S.A.W.] said: "Do mention the virtues of your
dead and keep silent about their vices." (Abu Dawud). In addi-
tion, the Holy Prophet [S.A.W.] said: "When a man dies and a
few of his neighbours testify that he was a good man, Allah ob-
serves - "I accept your testimony and I grant him pardon even
for those of his acts which remained a secret to you." ( Ibn Hibban )

On one occasion the companions [R.A.A.] praised the
virtues of a dead man in the presence of the Holy Prophet
[S.A.W.] whereupon the Prophet of Allah [S.A.W.] said: "This
dead person’s abode has been made in Paradise! 0 people, you
are the witnesses of Allah on earth. If you testify that a certain
man is good, Allah admits him to Paradise and if you bear wit-
ness that a certain man is wicked, Allah consigns him to Hell."

C Bukhari , Muslim )

And the Holy Prophet [S.A.W.] also said: "When you visit a
patient to enquire after his .welfare or join a funeral procession,

126

Devotion and Prayers

do utter good remarks, for the angels say ‘So be it* (Amin) after
each good remark you make." ( Muslim )

7. Always show patience and fortitude on the death of your near
and dear ones. Do not utter any ungrateful remark. The Holy
Prophet [S.A.W.] has said:

"When a man observes patience on the death of his child,
Allah enquires from His angels, "Did you extract the soul of the
child of my servant?" The angels submit: "Yes." Allah then asks:
"And what did my servant say?" They submif: "Lord! He offered
praise to Thee and recited 4 h,lSl, (We all

belong to Allah and to Him shall we return.) Thereupon Allah
ordains the angels: "Build a dwelling in Paradise for this servant
of mine and name .this dwelling ‘Bait al-Hamd’ (House of
Thanksgiving)." ( Tirmidhi )

8. Do not delay washing the body of the deceased. It is better to put
some leaves of the ‘plum tree’ in the bath water and heat it a
little. Stretch the body on a clean wooden board; take off its gar-
ments and wrap a sheet round the lower part of the body. Cover
your hand with a cloth and clean the front and back private
parts of the body. Take care that the wrapping sheet does not
slip off. Then perform ablution on the body; there is no need,
however, to rinse the mouth or pass water into the nose of the
body during the performance of ablution. When washing the
corpse block the ears and nostrils with cotton wool so that water
does not enter into them. Then wash the head clean with soap or
something else. Turn over the corpse towards the left side and
pouring water from the right side bathe the body from head to
foot. Similai'ly, pouring the water from the left side wash the
body from head to foot. Take off the water soaked sheet and
wrap a dry sheet round the lower part of the body. Now lift the
body from the board, and place it in the coffin on the cot. The
Holy Prophet [S.A.W.] said: "Allah shall pardon forty capital sins
of man who bathes a corpse and conceals the sins of the dead per-
son; and the man who lowers the corpse in the grave, provides,
as it were, a home to the deceased to live in until the Day of

127

Etiquettes of Life in Islam

Doom." ( Tabrani )

9. Use a white cloth of average quality as a shroud for the body;

don’t use a very costly cloth nor a cloth of veiy low quality. For
men the shroud should consist of three garments; one sheet, one
‘Tehband’ (a sheet for wrapping round the lower part of the
body) and a ‘Kafni’ or ‘shirt’ (a covering for the upper portion of
the body). The length of the sheet should exceed the stature of
the dead in measurement so that its ends may be tied on the side
of the head as well as on the side of the feet. The measure of the
width of the sheet should be adequate to cover the body well.
For women, include an additional apparel ‘sarband’, apiece of
cloth to cover the head and conceal the hair in the coffin. It
should be one yard long and measure a little less than a yard in
width. A ‘Chest Band’, a cloth to provide an additional covering
from armpits to the knees, should also form part of a woman’s
coffin. The Holy Prophet [S.A.W.] said: "Allah will provide
dresses made of Sundus and Astabraq 3 in Paradise for him who
puts the body of a deceased in coffin." (Hakim)

10. Keep your pace quick while taking the bier to the graveyard. The

Holy Prophet [S.A.W.] has observed; "Make haste in the matter
of funerals." Hazrat Ibn Mas‘ud [R.A.A.] submitted to the Holy
Prophet [S.A.W.]: "O Prophet of Allah [S.A.W.]! What should be
the pace of our steps while taking the bier to the graveyard?"
The Holy Prophet [S.A.W.] said: "Keep the pace of your steps
short of running. If the deceased was a good man, cany him to
his good end quickly. If he was wicked one, make haste to
remove his evil from your midst." (Abu Dawud )

11. Accompany the funeral on foot. On one occasion, when the Holy
Prophet [S.A.W.] was walking with a funeral procession, he
[S.A.W.] saw a few participants riding along. The Holy Prophet
[S.A.W.] reprimanded them thus: "Don’t you feel ashamed of
yourselves! The angels are walking on foot, while you are riding

3. Highest quality of silk interwoven with silver and gold threads.

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Devotion and Prayers

on the backs of the beasts." However, on your way back from the
burial, you can use a transport. The Holy Prophet [S.A.W.] went
with the funeral procession of Abu Wahidi [R.A.A.] on foot and
returned on horseback.

12. Stand on your feet on seeing a funeral approaching and if you do
not wish to accompany it, wait till the procession has moved on
to some distance before resuming your journey or other ac-
tivities. The Holy Prophet [S.A.W.] said:

"Stand on your feet on seeing a funeral procession approach-
ing. Those who accompany the funeral procession should not sit
down until the bier has been placed on the ground."

13. Do offer funeral prayers. You should also participate in funeral
processions and put your shoulder under the bier for sometime.
The Holy Prophet [S.A.WJ said:

"Every Muslim owes a duty to accompany the funeral
procession of a deceased Muslim." The Prophet of Allah [S.A.W.]
further said: "A man who participates in the funeral procession
and offers funeral prayers will get a reward equal to one Carat.
He who attends the burial also after saying the funeral prayers
will receive a reward equal to two Carats.” Some one submitted:
"What will be the size of these two Carats?" The Holy Prophet
[S.A.W.] said: "It will be equal to the mass of two mountains."

(Bukhari, Muslim)

14. Let the grave be excavated from north to south lengthwise. Keep
the body of the deceased turned towards the Qiblah when lower-
ing it in the grave. If the body is light, two men are enough,
otherwise three or four men may join in interring a body into
the grave. At the moment of internment, untie the knots of the
shroud and turn over the body towards the Qiblah.

15. Do observe purdah when interring a female body into the grave.

16. Start filling the grave with earth from the side of the head. Pick

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Etiquettes of Life in Islam

up the earth in both hands and throw it into the grave. Repeat
the act three times. When throwing in the earth the first time
say Minha Khalaqnakum. "We created you

put of this earth." When throwing in the earth the second time,
say . Wa fiha nu'idukum. "And We return you to

the same earth." And when you throw in the earth the third
time, say Waminha nukhrijukum taratan

ukhra. Ana We shall resurrect you from the same earth."

17. Do not raise the grave veiy high, nor make it in the form of a
square. Fill the grave with the same amount of earth which was
excavated from it. Sprinkle some water over the grave after
filing it with earth.

18. Stay a while near the grave after burial. Offer prayers begging

mercy for the deceased. Recite some verses of the Qur’an and
send its blessings for the departed soul. Ask other people to offer
prayers to Allah to show mercy to the dead person. The Holy
Prophet [S.A.W.] himself used to offer prayers to Allah for the
grant of mercy to the deceased and said to other people: "Pray to
Allah that your brother may remain steadfast and beg mercy for
him from the Lord as now is he to account for every moment of
his wordly life." (Mu Dawud)

18. If a bereavement occurs among the kin, relatives, or in the neigh-
bourhood, send cooked food for one or two times to- their house,
because they will be too overcome with grief to think of cooking
meals. ‘Jami‘ Tirmidhi’ records that when the martyrdom of
Hazrat Ja‘far [R.AA] was reported the Holy Prophet [S.A.W.]
commanded: "Prepare some food for the family of Ja'far. They
are pre-occupied with grief today."

20. Do not mourn for the dead for a period of more than three days.
However, for a woman whose husband is dead, the prescribed
period of mourning is four months and ten days. When Abu
Sufyan [RAA.], the father of Umm ul-Mo’minin Hazrat Ummi
Habibah [RAA.] expired, the illustrious lady Zainab ER AA]

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Devotion and Prayers

came to offer condolences to her. Hay rat Ummi Habibah
[R.A.A.] asked for perfume in which some quantity of yellow saf-
fron had been mixed. Umm ul-Mo’minin rubbed that perfume
on her slave-woman and then applied some to her own face. She
then said: "Allah knows I did not need perfume, but I have heard
the Prophet of Allah [S.A.W.] say: "No woman who believe in
Allah and the Day of Judgement should observe mourning for
more than three days for any man. However, the period of
mourning in the case of her husband’s death is four months and
ten days." (Abu Dawud )

21. Offer some charity on behalf of the deceased according to your
means. However, strictly avoid performance of unpropitious and
improper rites in this case.

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Etiquettes of Life in Islam

Etiquettes of
Visiting Graveyards

1. Accompany the funeral procession to the graveyard and attend

the burial. Do pay visits to the graveyard off and on. These visits
remind one of the life Hereafter and induce one to start making
preparations for the life after death. On one occasion the Holy
Prophet [S.A.W.] accompanied a funeral procession to the
graveyard and sitting down beside a grave shedded so much
tears that the earth became wet. Then addressing the com-
panions [R.A.A.], the Holy Prophet [S.A.W.] said: "Brothers!
Prepare yourself for this day." ( Ibn Mqjah )

Once when he was seated near a grave, the Holy Prophet
[S.A.W.] said: "Every grave proclaims in the most terrific voice;
‘0 Progeny of Adam! Have you forgotten me? I am the house of
loneliness. I am a strange land of wilderness! I am a hole of mites
and worms. I am a place of hardship and trial. Save those for-
tunate one for. whom Allah makes me commodious and wide, I
am for all other human beings a tortuous place." In addition, the
Holy Prophet [S.A.W.] observed: "The grave is either one of the
pits of Hell or a small flower-garden out of the gardens of
Paradise.” ( Tabarani )

2. Take a lesson on seeing the graveyard and form the habit of con-
centrating your thoughts and imaginative powers on the medita-
tion of life after death. Once upon a time, Hazrat ‘Ali [R.A.A.]
visited a graveyard. Hazrat Kameel [R.A.A.] accompanied him.
On reaching the graveyard, Hazrat ‘Ali [R.A.A.] looked at the
graves and then addressing the inmates of the graves, said:

‘O inmates of graves! O inhabitants of ruins! 0 those who
live in isolation in a land of wilderness! Say, how you are? As
regards conditions over here, the assets left over have been
divided, the offspring are rendered orphans' the widows have
entered into new marriage contracts. This is the state of affairs

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Devotion and Prayers

in our world. Now tell us what is happening to you.” Hazrat Ali
[R.A.A.] then remained silent for some time and then turning
towards Hazrat Kameel [R.A.A.] observed: "Kameel, if the in-
mates of these graves were allowed to speak, they would say:
‘Piety is the most valuable treasure." Having said this, Hazrat
‘Ali [R.A.A.] wept and continued to weep for a long time. Later
Hazrat ‘Ali [R.A.A.] remarked: "Kameel, the grave is an
enclosure where only deeds matter and as soon as one meets
death he realises this fact."

3. Say this prayer on entering the graveyard:

"Peace be on you, 0 pious and faithful inmates of this
habitation. Allah willing, we shall soon join company with you.
We pray to Allah for our sake and for your sake, that He may
protect us from His torture and Wrath,"

4. Don’t laugh, crack jokes or engage in wordly talk in the

graveyard like careless and carefree person. Grave is the
gateway to Eternity. Let the sight of this gateway turn your
thoughts to the next world and overcome by feelings of care and
remorse let your eyes shed tears of repentance. The Holy
Prophet [S.A.W.] said: "I had forbidden you to visit graveyards
(so that faith in one Allah may take firm roots in your heart).
But now if you wish you may go to the cemeteries, for the sight
of graves makes one remember the life Hereafter." ( Muslim )

5. Avoid building graves of bricks and mortar and do not embellish
them. When the Holy Prophet [S.A.W.] was dose to end of his
[S.A.W.] earthly life, he was restless with physical pain. In this
state, he would sometimes draw the sheet over his holy face and
then remove it. While the Holy Prophet [S.A.W.] was in this tur-
bulent condition of restlessness, Hazrat ‘A’isha [R.A.A.] heard
him uttering the following words: "Allah’s curse be on the Jews
and Christians. They turned the sepulchres of their Prophet’s
into places of worship."

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Etiquettes of Life in Islam

6. Do pray that Allah may hestow rewards on the dead and grant
them mercy, whenever you visit the graveyard. Hazrat Sufyan
[R.A.A.] states: "Just as the living stand in need of eating and
drinking, so do the dead stand in dire need of prayers for their
salvation."

Tabarani records the following tradition: When Allah
elevates a pious man one degree higher in Paradise, the man sub-
mits — "O Creator! How did I come to deserve this reward?" Allah
thereupon affirms: "This reward has been conferred upon you by
virtue of your sons’ petitions of mercy on your behalf."

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Devotion and Prayers

Etiquettes of
Eclipse of Sun or Moon 4

1. When the sun or the moon is eclipsed, do engage yourself in the

remembrance of Allah. Offer prayers to Him. Praise Him, and
give charily. As a blessing for these pious deeds, Allah puts off
all trials and calamities. Hazrat Mughirah b. Sho'bah [R.A.A.]
relates that the Holy Prophet [S.A.W.] said: "The sun and the
moon are the two signs of Allah. They do not go under eclipse on
the birth or death of anyone. Do call for the grace of Allah, offer
prayers to Him, worship Him when you see the sun or the moon
in eclipse and continue to offer devotions to the Almighty until
the eclipse clears off." ( Bukhari , Muslim )

2. When the sun is under eclipse, offer prayers in a congregation in
the mosque. However, do not announce the prayer-call, nor say
‘Iqamat’. Call the people together by some other means. When
the moon is in eclipse, offer supererogatory prayers ( Nawafil ).
Do not assemble a congregation.

3. When the sun. is eclipsed, say two ‘Raka'ahs’ of supplementary
prayers (Nafl) in a congregation and recite long from the Holy
Qur’an and continue your prayers until the sun is dear. Redte
the Holy Qur’an loudly during the prayers. In the days of the
Holy Prophet [S.A.W.] once the sun came under eclipse. The
same day Hazrat Ibrahim [R.A.A.], the infant son of the Holy
Prophet [SAW.] expired. The people began to say to each other
that since Hazrat Ibrahim, the son of Muhammad [S.A.W.] has
passed away, the. sun has gone under eclipse. The Holy Prophet
[SAW.] assembled the people in a congregation and led them in
prayer consisting of two Rak'ahs. The Holy Prophet [S.A.W.]
engaged in long redtation of the Holy Qur’an in the course of
this prayer and read through the whole of ‘Surah al-Baqarah\

4. The eclipses of the sun and moon are called ‘ Kusuf . Khusuf only denotes
‘eclipse of the moon*. However, when an antonym of ‘Khusuf is used or
* Khusuf is coupled with ‘Kusuf, it refers only to the ‘eclipse of the sun*.

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Etiquettes of Life in Islam

The Holy Prophet [S.A.W.] then told the people: "The sun and
the moon are the two Signs of Allah. They do not go into eclipse
on the birth or death of anyone. 0 People! Whenever, such an
event occurs, do engage in devotion to Allah. Offer prayers to
Him, praise Him, hymn His greatness and oneness. Say prayers
and give charily." (Bukhari, Muslim )

Hazrat ‘Abdul Rahman b. Samurah [R.A.A] says: "During
the propitious days of the Holy Prophet [S.A.W.] the sun went
into an eclipse once. I was at that time practising archery outside
Madinah. I at once flung away the arrows to see what would the
Holy Prophet [S.A.W.] do at the occurrence of this event. So I
went to the presence of the Holy Prophet [S.A.W.]. He was oc-
cupied in offering praises to Allah and repeating His Attributes
and uttering Takbir 1 and Tahlil and observing prayers and
making supplications with his hands raised to the Heavens.
Then the Holy Prophet [S.A.W.] offered prayer consisting of two
Rak'ahs and recited two long Surahs of the Qur’an in the course
of the prayers and continued to offer devotions till the sun
cleared off the eclipse."

The illustrious companions [R.A.A.] also used to offer
prayers during ‘Kusuf and ‘Khusuf. Hazrat ‘Abdullah b. Zubair
[R.A.A.J offered prayers on the appearance of an eclipse in
Madinah. Similarly, on another occasion when an eclipse ap-
peared Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] assembled the
people and offered a prayer in congregation.

4. In the course of the prayer on the occasion of an eclipse of the
sun, recite Surah ‘Ankabut and Surah Fatiha in the first Rak‘ah
and recite Surah al-Room in the second Rak'ah. It is propitious
to recite these Surahs, but not obligatory. Surahs other than
those mentioned above may also be recited.

5. If the women wish to join the congregation for prayer on the
occasion of an eclipse of the sun and the facility for including

5. Takbir stands for Allah-o-Akbar while Tahlil stands (or La Ilaha ill Allah.

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Devotion and Prayers

them in the congregation exists, do let them join. Persuade the
children also to join prayers so that faith in one Allah takes firm
roots in their hearts in their early years and no other notions
derogatory to the belief in one Allah may infiltrate their minds.

6. If the eclipse of the sun occurs during those hours in which the
saying of prayers is forbidden i.e., the hours of sunrise, sunset
and the declining hours of the day, avoid offering ‘Namaz’. Do
offer praises to Allah however and give charity to the poor and
the destitute. If the eclipse continues even after the hour of sun-
rise or the declining hour of the day have passed, then say
prayers also in addition to performing the above-mentioned
deeds.

Etiquettes of Life in Islam

Etiquettes of
Ramadan

1. Start preparing your mind from the month of Sha'ban for accord-
ing a befitting reception to Ramadan. Keep fasts frequently
before the fifteenth of Sha'ban. Hazrat ‘A’isha [R.A.A.] relates:
"The Holy Prophet [S.A.W.] used to keep fasts more often in
Sha'ban than in any other month."

2 .

Make an effort to sight the Ramadan moon with full attention
and eagerness and say this prayer on sighting the moon:

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"Allah is the greatest! O Allah! Do, make the appearance of
this moon a token of peace, faith, salvation and Islam
(obedience) for us. Do make this moon arise as a favour to us so
that we may perform deeds which conform to Thy Will and are
dear to Thee. Our Lord and thy Lord is Allah!"

And say the same prayer on sighting the moon of each
month. ( Tirmidhi , Ibn Hibban, etc.)

3. Do take special interest in offering devotions during the month
of Ramadan. In addition to obligatoiy prayers, make it a point to
observe supererogatory prayers (Nawafil) also. Make a firm
resolve to win the maximum favour of Allah. Allah has reserved
His special favours and blessings for this great and propitious
month. On the final day of Sha'ban, the Holy Prophet [S.A.W.]
in a discourse on the blessings of the month of Ramadan said:

"0 people! A great and blessed month is going to set in on
you. Each night of this month is better than a thousand months.
Allah has made fasting obligatory during this month and has or-
dained Taravih as a supplementary prayer. Any one who per-

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Devotion and Prayers

forms a good deed during this month of his own free volition will
receive a reward equal to the reward for obligatory deeds per-
formed during other months. And any one who performs a
single obligatory act during this month, shall receive a reward
equal to the reward of seventy obligatory acts during other
months.”

4. Keep fasts whole of the month with deep eagerness and zeal.
Even if you can’t observe fast due to some serious illness or for
any other reason permissible in shariah, strictly avoid eating
before others out of the respect for the sanctity of Ramadan. To
all intents and purposes, you must appear as if you are fasting.

5. Make it a point to recite the Holy . Qur’an. The month of
Ramadan has a special connection with the Holy Qur’an. The
Holy Qur’an was revealed in this month and the other Divine
Books also descended in the same month. Hazrat Ibrahim [A.S.]
received scriptures on the first or the third day of this month.
‘Zabur’ descended on Hazrat Dawud [A.S.] on the twelfth or
eighteenth day of this month. Torah was revealed to Hazrat
Musa [AS.] on the sixth day of this propitious month. On the
twelfth or thirteenth day of the same blessed month, the Bible
was transmitted to Hazrat ‘Isa [A.S.]. Hence recite Qur’an as
many times as possible in the course of this month. Hazrat
Jibrail [AS.] used to recite the Holy Qur’an to the Holy Prophet
[SAW.] and also heard recitation of the Qur’an from the Holy
Prophet [SAW.] every year during the mouth of Ramadan. In
the final year of the Holy Prophet’s [SAW.] earthly life Hazrat
Jibrail [AS.] completed the whole text of the Qur’an twice
during the month of Ramadan.

6. Try to recite the Qur’an distinctly and with understanding.
Along With frequent recitation, be careful to grasp the meaning
of the Holy Qur’an with a dear impact of its message on your
mind and heart

7. During Taravih’ do listen to the recitation of the whole text of
the Qur’an. The Holy Prophet [S.A.W.] used to listen to the

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Etiquettes of Life in Islam

whole text of the Holy Qur’an at least once during Ramadan.

8. Say ‘ Taravih ’ prayers with humility, eagerness and devotion. Do
not just complete the number of Rak‘ahs in a mechanical
fashion. Offer prayer with understanding and devotion so that
your life may he influenced by the propitious influence of the
Namaz and your devotion to Allah may become firm and deep.
Do offer Tahqjjud prayers also by the favour of Allah.

9. Give charity and spend whatever you can in the way of Allah.
Look after the needs of the poor, the widows and the orphans
and arrange provisions for them for 'Safyri' and ‘Iftar\ The Holy
Prophet [S.A.W.] has affirmed: ’This is a month of Mawasat . "®
Hazrat Ibn ‘Abbas [R.A.A.] reports: "The Holy Prophet [S.A.W.]
was by nature generous and munificent, but his [S.A.W.]
munificence knew no bounds during the month of Ramadan.
When Hazrat Jibrail [A.S.] visited the Holy Prophet [S.A.W.]
each night and recited the Holy Qur’an to the Prophet [S.A.W.]
and heard the recitation of the Holy Book from the Prophet
[S.A.W.], during that period the Holy Prophet [SA..W.] became
even more generous than the blowing wind."

10. Do offer maximum rak‘ah of supplementary prayers during
‘Shab Qadr, 1 and recite the Holy Qur’an. The importance of this
night is affirmed by the fact that the Holy Qur’an was revealed
during this night The Holy Qur’an says:

Lo! We revealed it in the Night of Power. And do you under-
stand what the Night of Power is! The Night of Power is better
than a thousand months. The angels and the spirits descend

6. The word ‘ Mawasa f means to show sympathy to the poor and the needy. Sym-
pathy means offering financial help to the poor or expressing your sympathy in
conversation. Be nice in your speech and behaviour towards them. Provide all
facilities to your employees and give them financial support

7. LaUatul Qadr Le., the night when the derisions for the whole year are an-
nounced and the destiny is shaped.

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Devotion and Prayers

therein, by the permission of their Lord with all decrees. (That
night is) Peace until the rising of dawn.

The traditions record that ‘Shab Qadr’ is one among the
odd nights in the last week of Ramadan. Say this prayer during
this night;

"Allah! Forgiveness is Thy Greatest Attribute, for thou
likest to forgive. So forgive me."

Hazrat Anas [R.A.A.] relates that once in the month of
Ramadan, the Holy Prophet [S.A.W.] observed: "A month has
come upon you people in which there is one night which is bet-
ter than a thousand months. The person who misses offering
devotions in the course of this night deprives himself of all the
bliss. And only that person remains deprived of the Grace and
Blessings of this month who really deserves deprivation."

(Ibn Mqjah)

11. Observe I'tikaf in the last week of the month of Ramadan. The
Prophet of Allah [S.A.W.] used to perform Vtikaf during the last
ten days of Ramadan.

Hazrat ‘A’isha [R.A.A.] reports: "When the last week of
Ramadan approached, the Holy Prophet [S.A.W.] used to keep
awake during most part of the nights and devoted himself to wor-
ship. He [SA.W.] also decreed the female of the household to
remain awake and engaged himself in the worship of Allah with
full zeal and perfect devotion."

12. Show utmost tenderness and affection to people in the month of
Ramadan. Provide maximum facilities to your employees and
supply their needs with extreme liberality. Deal with members
of your household with kindness and generosity.

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Etiquettes of Life in Islam

13. Say the maximum Rak'ahs of prayers with humility, zeal and
devotion. It is related in ‘Durr-Munthur’ that when the Holy
Month of Ramadan came, the pattern of the Holy Prophet’s
[S.A.W.] life underwent a change. The number of the Rak‘ahs of
superoragative prayers offered by him [S.A.W.] increased. He
[S.A.W.] observed deeper humility in prayers and appeared to-
tally overcome with fear of Allah.

The traditions record: "In the month of Ramadan, Allah or-
dains the heaven supporting angels to give up their supplications
and say Amin (So be it!) after the prayers of the fasting
persons."

14. Pay ‘Sadaqa Fitr ’ (charity ordained before Eid prayers and at

the end of Ramadan) with a willing heart and give it away before
saying ‘Eid prayer. If possible pay it well before the ‘Eid so that
the needy and destitute may also buy necessary provisions for
the ‘Eid and go to the ‘Idgah with everybody else and join in the
festivities of the ‘Eid. It is reported in the traditions that the
Holy Prophet [S.A.W.] made the payment of ‘Sadaqa Fitr’
obligatory for his follower's for two reasons: first, as an atone-
ment for any improper or licentious deed that the fasting people
may have committed unconsciously in the period of their fast;
and secondly, ‘Sadaqa Fitr’ is to be paid to make provisions of
food for the poor and the indigent to afford them to enjoy the
auspicious Eid day. (Abu Dawud)

15. Besides practicing maximum possible piely yourself in the holy
days of Ramadan, persuade others also with fervour, zeal, tender-
ness and tact to do acts of piety, so that the fear of Allah, love of
piety and goodness may reign supreme over all and the society,
as a whole, may derive the greatest benefit from the limitless
blessings of the holy month of Ramadan.

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Devotion and Prayers

Etiquettes of
Fasting

l.

Keeping in view the great reward and great blessings of Fasting,
make arrangement for observing fasts with full zeal and com-
plete earnestness. No other form of worship can serve as an alter-
native to Fasting. For this reason, Allah made Fasting obligatoiy
for every Ummah (Followers of a Prophet). Allah affirms:

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"O ye who believe! Prescribed for you is fasting, as it was
prescribed for those before you so that you may become God-
fearing."

The Holy Prophet [S.A.W.] elucidated this sublime objec-
tive of Fasting as follows:

"A person who does not renounce false speech and practis-
ing falsehood while he fasts, Allah cares not for his abstinence
from food or drink." ( Bukhari )

The Holy Prophet [SA.W.] further observed:

"The person who fasts with a perfect sense of devotion to
faith and ‘Ihtisab* (sense of accountability), Allah will pardon all
the sins which he may have committed in his previous life."

(Bukhari)

2. Observe all fasts of Ramadan with full care and miss not any fast

save in case of severe illness or on the ground of some religious
excuse. The Holy Prophet [SA.W.] said:

8. The term ‘ Ihtisab ’ means that the fast should be observed only to please Allah
and to win reward in the eternal world and to avoid all evils which violate the
spirit of fasting.

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Etiquettes of Life in Islam

"Anyone who misses a single fast during Ramadan except in
case of severe illness or on ground of religious excuse cannot
make amends for this offence by keeping fasts on all the remain-
ing days of his life." ( Tirmidhi )

3. Keep yourself busy in your daily occupation and be active and
cheerful in work so as to avoid hypocrisy and false appearances
during fasting. Do not show weakness or lethargy in your be-
haviour during the fast Hazrat Abu Huraira [R.A.A.] remarked:
"When a man observes fasts he ought to annoint himself with oil
as usual so that the effects of fasting do not show off."

4. Make your best efforts to avoid all forms of evil during the fast
because the veiy objective of the fast is to purge the life of man
of all evil and make it righteous. The Holy Prophet [S.A.W.] has
affirmed:

"Fast serves as a shield. When any of you is in a state of fast-
ing, he should take care not to utter any evil speech by his
tongue or to start an affray. In case someone starts railing at him
or is inclined to start a fight with him, the man who is fasting
should reflect that he is in a state of fasting (how can he recipro-
cate offensive language?) (Bukhari, Muslim )

5. Covet the great reward for fasting as reported in the Traditions.

Offer a prayer to Allah especially near the hour of Ifiar
(breaking the fast). "O Allah! Be gracious to accept my fast and
grant me that favour and reward which You have promised."
The Holy Prophet [S.A.W.] affirmed: "Those who observe fasts
will enter Paradise through a special gateway. The name of this
gate is * Riyyan ’. 9 When the entire number of all those who ob-
serve fasts have gone in, the gate will be dosed and no one will
be allowed to enter it afterwards." (Bukhari )

9. 'Riyyan' means 'that which irrigates’. The Holy Prophet [S.A.W.] has affirmed:
“Those who enter the Gateway of 'Riyyan' will never more fed thirst"

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Devotion and Prayers

The Holy Prophet [S.A.W.] also observed: "On the Day of
Judgement, Fast will intercede with Allah and say: "0 Creator! I
restrained this man from eating, drinking and taking other
pleasures during the day. O Allah! Be gracious to accept my in-
tercession on behalf of this man." And Allah shall grant this
petition." ( Mishkat )

In addition, the Prophet of Allah [S.A.W.] observed: "Any
prayer which a fasting person offers at the hour of Iftar (time of
breaking the fast) is granted and is never refused." ( Tirmidhi )

6. Bear the hardships of the fast in good cheer. Do not degrade the
sanctity of the fast by complaining of the pangs of hunger or
thirst or weakness.

7. If you are unable to observe fast during a journey or because of
severe illness, you can forego it, but atone for it on other days.
The Holy Qur’an affirms:

(IAA tfll)

"But whosoever among you is sick or on a journey (he is re-
quired to observe fast instead of these days) the same number of
other days." (2; 185)

Hazrat Anas [R.A.A.] reports: "On occasions when we went
on journeys with the Holy Prophet [SA.W.], some of the com-
panions observed fast and other did not. However, neither those
vidro had kept fast criticised those who had missed the fast nor
the latter objected to the fasting of the former." ( Bukhari )

8. Avoid back-biting and casting an evil eye strictly during the fast.
The Holy Prophet [S.A.W.] has observed:

"The person who keeps fast is in fact offering devotion to
Allah from morning till evening unless, of course, he backbites

Etiquettes of Life in Islam

against someone. When he indulges in backbiting, his fast is
broken." (Ad-Dailmi )

9. Earn a lawful living. No devotion of the body fed on illicit earn-
ings is admissible. The Holy Prophet [S.A.W.] has affirmed: "The
body fed on illicit earnings is a proper fuel for Hell-Fire.”

(Bukhari)

10. Do eat ‘Sahri’ meal. This alleviates the hardship of fasting as

well as safeguards against weakness and lethargy. The Holy
Prophet [S.A.W.] has observed: "Do eat the ‘Sahri’ meal, for the
eating of ‘Sahri’ meal entails blessing." (Bukhari)

Moreover, the Holy Prophet [S.A.W.] observed: "Eating of
‘Sahri’ meal entails blessing; Take a few draughts of water, if
nothing else. The angels of Allah send peace and blessings upon
those who eat the ‘Sahri’ meal." (Ahmad)

Furthermore, the Holy Prophet [S.A.W.] observed:

"Take some rest at noon and get some ease in the night
prayers. Eat Sahri meal to obtain nourishment during fast in
the day time." (Ibn Mqjah). ‘Sahih Muslim’ records: The Holy
Prophet [S.A.W.] observed: "The only difference between our
fasting and the fasting observed by other people of the Book is
that we begin the fast by eating the Sahri meal."

11. Do not delay in ending the fast after sunset, for the main objec-
tive of fasting is to inculcate the spirit of submission rather than
abstinence from food and drink. The Holy Prophet [S.A.W.]
affirmed:

"The Muslims will remain in good condition if they hasten
to do Iftar (meal taken at sunset to end the fast)." (Bukhari)

12. Say this prayer at the time of Iftar:

(^) <Lj^o if

146

Devotion and Prayers

"O Allah! it is for thee that I observe fast and it is with
Thine blessing that I break it." (Muslim)

After ending the fast, say this prayer:

"No more was the thirst, moistened were the veins and
reward became due. If the Lord so Willed.” (Abu-Dawud)

13. When you perform Iftar (ending the fast) at the house of some-
body else, say this prayer:

I UK ay i

"May it please Allah that the fasting people may perform Iftar at
your house and pious people may enjoy the hospitality of food
provided by you! May the angels invoke blessings upon you by
their prayers!" (Abu-Dawud)

14. Do arrange Iftar parties. This act entails a high reward. The
Prophet of Allah [S.A.W.] has observed:

"Any man who supplied meal to a fasting person to perform
Iftar, Allah shall pardon his sins in reward for this act and grant
him salvation from Hell-Fire. The man who supplies mean for
Iftar to a fasting person will receive an equal reward with him.
The reward of the fasting person will not, however, be
curtailed.". The people submitted: "0 Prophet of Allah [S.A.W.]!
Where shall all of us find the wherewithal to make provision for
the Iftar of a fasting person and to feed him." The Holy Prpphet
[S.A.W.] observed: "It is enough to feed a fasting person at Iftar
with a date or some quantity of milk or even supply him a single
draught of water for Iftar.” ( Ibn Khuzaima )

147

Etiquettes of Life in Islam

Etiquettes of
Zakat and Sadaqat

l.

Give away in the way of Allah with the sole motive of winning
the favour of Allah. Do not waste your virtuous deed by keeping
in view some ulterior purpose or motive. Do not expect the
beneficiaries of your deed to offer thanks to you or acknowledge
your favour or testify to your magnanimity. The true believers
anticipate reward for their deeds from Allah only. The Holy
Qur’an expressed the sentiments of the true believers in these
words:

'Wf"-

5

"We feed you for the sake of Allah only. We wish for no
reward nor thanks from you.” (76: 9)

2. Avoid display, ostentation and showing off. Hypocrisy destroys
the virtue of the best of deeds.

3. Pay Zakat openly, so that others may also be induced to perform
their duty. However, offer other Sadaqat (charitable acts)
secretly so as to promote feelings of deep sincerity in your heart.
Deeds performed with true sincerity are of great value in the
eyes of Allah. On the Day of Judgement in that, terrible field
where there will be no shade, Allah shall keep under the shadow
of heaven that man who spends in the way of Allah in such
extreme secrecy that the left hand does not know what the right
hand has spent."

( Bukhari )

4. After expending in the way of Allah avoid reminding the
beneficiaries of the favours you have done to them nor cause
them any distress. To administer shocks to the self-respect of the
indigent and poor, to injure their feelings by reminding them of
favours done to them and to expect that they should acknow-

148

Devotion and Prayers

ledge their obligation to you, that they should always humbly
bow to you and regard you as their superiors — such sentiments
when you have given away charity in the way of Allah, are
wicked and despicable. The heart of the true believers should be
free of such notions. Allah ordains:

— lift 0 *

'Ye who believe! Render not vain your alms giving by
reproach and injury like him who spendeth his wealth only to be
seen of men."

5. Do not take pride or assume an air of arrogance after expending
in the way of Allah. Do not advertise your magnanimity among
the people. You should rather tremble at the thought whether
your sacrifice has been accepted by Allah or not. Allah ordains:

"And those who give what they give while their hearts are
full of fear that to their Lord they shall return."

6. Show tenderness to the poor and destitute. Do not rebuke them,
nor try to rule over them nor show off your superiority over
them. In case you have nothing to give to a supplicant, excuse
yourself with extreme humility and politeness, so that he may
depart silently invoking blessings upon you even without receiv-
ing anything from you. The Holy Qur’an says:

<ka titf/itf-) - f

"But if you turp away from them seeking means from thy
Lord, for which thou hopest, then speak unto them a reasonable
word." ( 17:28 >

149

Etiquettes of Life in Islam

And Allah also ordains:

"Therefor the beggar drive not away."

7. Spend in the way of Allah liberally with eagerness. Do not spend
with a stingy or grudging heart, nor consider it an oppressive
fine. Only those people deserve grace and success who forswear
miserliness, narrow-mindedness and stinginess.

8. Spend only ‘HalaV (earned by righteous means) goods in the
way of Allah. Allah accepts only those goods which are pure and
have been earned through righteous means. How can a believer
who is eager to spend in the way of Allah bear that his lawfully
earned goods should be mixed with illicit gains? Allah ordains:

"Ye who believe! Spend of the good things that you have
earned."

9. Give away the best goods in the way of Allah. Allah ordains:

(It-

"You shall never attain righteousness until you expend of
that which you love." (3: 92)

Goods given away as Sadaqa (charity) are being accumu-
lated for the benefit of eternal life in the Hereafter. How can a
believer bear the thought of defective goods for his everlasting
life.

10. If you are liable to pay the Zakat (poor-due), do not delay the pay-
ment. Pay it at once after careful accounting so that, Allah for-

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Devotion and Prayers

bid, nothing remains due in your account.

11. Pay the Zalcat (poor-due) under a collective system and spend it
under the collective system. Where Muslim governments do not
exist, the Muslim citizens can form parties and create a Baitul
Mai for the receipt and expenditure of Zakat (poor-due).

Etiquettes of Life in Islam

Etiquettes of
Performing Hajj

1 .

Do not delay or keep putting off the performance of Hajj. When-
ever Allah bestows enough means on you for the fulfilment of
this interesting obligation set out for Hajj at the earliest oppor-
tunity. You do not know how much longer life will last, so why
should you keep putting off the performance of this duty from
one year to the next. The Holy Qur’an affirms:

"And the people owe this duty to Allah that whoever has
the means to journey to his House should make a pilgrimage to
it. And whoever refuses to obey this command should know that
Allah needs no favour from any one in the world."

A greater ruination and deprival of man cannot be im-
agined than that Allah should thus openly proclaim His indif-
ference and disconcern to man.

The Traditions relate: "The person who makes up his mind
to go on the pilgrimage should make haste to perform this obliga-
tion. It is possible that he may be taken ill; or his she-camel may
get lost, or perhaps an event occurs which makes it impossible
for him to go to the Hajj." (Ibn Mqjah )

The implication is that when means are available a person
should not evade the performance of this duty without sufficient
reason, for one never knows if these means, freedom and facility
will still be available to him in the near future, Allah forbid, the
man may remain deprived of the blessing of performing the Hajj
for ever. May Allah save every believer from this deprival! The
Holy Prophet [S.A.W.] has reprimanded such persons in very
strict terms. The Tradition records that the Holy Prophet
[S.A.W.] observed:

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Devotion and Prayers

"A man who is not prevented by illness or genuine need or
is free from the restraints of a tyrannical and despotic ruler and
yet does not perform the Hajj may die a Jew or a Christian for
aught we care." ( Sunan Kubra, Vol. 4)

Hazrat ‘Umar [R.A.A.] was heard as saying: "I wish to im-
pose jizya on those who, despite having means, do not perform
the Hajj, for they are not Muslims, they are not Muslims at all."

2. Go on a pilgrimage to the House of Allah and perform Hajj to
please Allah alone. Do not stain this pure objective with any
worldly motives or interests. The Holy Qur’an affirms:

O' *8*111)

"And hinder not those who are proceeding to the Sacred
House seeking the graces and pleasure of Allah." (6: 2)

-A

"And complete the Hajj and ‘Umrah for Allah’s (sake).”

(2: 196)

And the Holy Prophet [S.A.W.] has affirmed: "The reward
for the performance of ‘Hqjj Mabrur 10 is certainly no less than
admission to Paradise."

3. Do not circulate the news of your going to the pilgrimage. Keep
your departure for Hajj and your return a private matter. Avoid
strictly all those customs and ceremonies which smack of ostenta-
tion or display. Even though the real test of righteousness and
acceptability of a deed is that it should he performed with the
sole intention of pleasing Allah, and that the motive of the act
should be free from all taint of any extraneous desire,* but this

10. ‘Hajj Mabrur, refers to the pilgrimage performed with oil the proper rules and
conditions in order to earn the pleasure of Allah.

153

Etiquettes of Life in Islam

point should be especially borne in mind in the case of Hajj, for
Hajj is the last resort for effecting a spiritual revolution and the
purification of soul and the moral conduct of man. The ‘spiritual
patient’ who is not successfully cured by this efficacious treat-
ment has no hope of healing by any other means.

4. Even if you have no wherewithal to proceed to the pilgrimage,
you should cherish the desire to view the House of Allah, to offer
‘salam’ (peace and blessing) on the Mausoleum of the Holy
Prophet [S.A.W.] and keep the Ibrahimi sentiments of sacrifice
which are produced in the souls of the believer by Hajj ever
afresh in your heart. The heart which is devoid of these senti-
ments is not that of a true believer but resembles to a desolate
ruin. The Holy Prophet [SAW.) has affirmed:

"Those who go to perform Hajj or ‘Umrah are the special
guests of Allah. Their prayers are granted by Allah and if they
supplicate for mercy, He forgives them." ( Tabarani )

5. Take the best provisions with you when you go for Hajj. The
best provision in this case is fear of Allah. In this journey of
righteousness, the man who avoids transgressing the Com-
mands of Allah and who reaps the maximum benefit of the bless-
ings of pilgrimage is the one who fears Allah under all cir-
cumstances, and has a burning zeal to win the favour of Allah.
The Holy Qur’an says:

-Lfj&t i&JI l

"Arid take provisions for the journey (to perform Hajj) for
verily the best provision is the fear of Allah." (2: 1 97)

6. Having resolved to go to Hajj, start making preparations with
single-minded devotion. Keep the date of the Hajj constantly in
view. Reflect upon each article of the obligation of pilgrimage.
Try to realise the feelings which Allah Intends to promote in the
heart of the believer through the observance of these articles of

164

Devotion and Prayers

the obligation of Hajj. Like a conscious and knowledgeable
believer, observe all the articles of Hajj with full awareness and
imbibe the realities contained in the articles of Hajj and en-
deavour to bring about a righteous revolution in your life in con-
formity with these realities. It is for this reason that Allah has
ordained the performance of Hajj obligatory for the believers.
Allah ordains:

"And remember Him as He has guided you and verily prior
to it you were of those gone astray." (2: 1 98)

For this purpose, deeply reflect upon those portions of the
Holy Qur’an which describe the reality, importance and the sen-
timents created by the performance of Hajj. A careful study of
the Traditions of the Holy Prophet [S.A.W.] and those hooks
which deal with the date of the Hajj and discuss the articles of
Hajj will also prove useful in this respect.

7. Memorise the propitious prayer which should be offered during
the Hajj. These may be found in the Books of Traditions. And in
the words of the Holy Prophet [S.A.W.] beg not from Allah than
what the Prophet [S.A.W.] himself had asked for.

8. Protect your Hajj from all unpropitious motives or actions.
Beware lest you Hajj should become like the Hajj of those who
will get no share in the Hereafter, because the latter group shuts
its eyes from the rewards of the eternal world and begs
exclusively for worldly bliss. When they reach the House of
Allah, they offer the following prayer:

(*•"&) -q'&u* ] LiAllUJ CJljt (X '&J

"Our Lord, give to us in this world. And for such there shall
bfe no portion in the Hereafter." 2 °V

155

Etiquettes of Life in Islam

Make a plea to Allah for grace and success in both worlds
by means of the Hajj and pray to Allah in these wurds: "Creator,
I have come to Thy Presence to supplicate for success and the ful-
filment of my righteous desires in both this life and the life
Hereafter." Keep saying this prayer also:

<M -(*1 £j|

"Allah! Grant us goodness in this world and good in the
Hereafter (also) and protect us from the agony of Fire." (2: 201)

9. During Hajj avoid transgression of Allah’s commands with ex-
treme sensitivity. The journey to perform the Hajj is in fact a pas-
sage to the House of Allah. You are the guests of Allah there.
You have gone there to renew your covenant of devotion to
Allah. By putting your hand on the ‘Hqjar Aswad’ you are in fact
taking a pledge of faith and bondage and when you kiss the
stone, you kiss the emblem of submission to Allah you proclaim
your fidelity by chanting repeated Takbir (praises) and Tahlil
(. La-Ilaha ilia Illah) of Allah. Imagine, then, that in such an at-
mosphere how disgusting would be the commission of even a
minor vice or the blemish of a small transgression. Allah has
warned His servants who present themselves in His Court in
these words:

"There should be no ungodliness."

10. During Hajj keep away from all sorts of quarrels. In the course
of the journey when there is a rush of people everywhere, when
you suffer discomforts, when there is a clash of interests at every
step, when feelings are injured every moment, it is the duty of
the guest of Allah to display large-heartedness and self-sacrifice
and show toleration, liberality and kindness to everybody.

156

Devotion and Prayers

Abstain from rebuking your servant even.

"And there should be no quarrels."

11. Safeguard against sexual matters and continue to be vigilant
against carnal sentiments in the course of Hajj. In the course of
the journey when there is a greater possibility of provocation of
sexual passion or of eyes going astray, you should become more
alert against the evil promptings of your passions and the devil
and try to protect your piety at all costs. In case you are accom-
panied by your spouse, you should not only avoid indulgence in
sexual relationship with her, but also shun all that can stir up
sexual passion. In order to warn the pilgrims, Allah ordains:

(^tuv 5>JI

The pilgrimage is (in) the well-known month, and
whosoever is minded to perform the pilgrimage (let him remem-
ber that) there is (to be) no lewdness.'' ( 2 : 197 )

And the Holy Prophet [S.A.W.] has affirmed:

"Any man who comes here to perform Hajj in the House of
Allah and keeps away from immoral and sexual affairs and has
not indulged in ungodly acts returns in that state of purity and
innocence in which he was born from the womb of his mother."

( Bukhari , Muslim)

12. Pay full reverence to the symbols of Allah. The word ‘Shariah’
refers to the symbol appointed by Allah to remind and bring
home to the people some spiritual or meaningful reality.
‘ Sha'air ’ is the plural of the above word. All things associated
with the Hajj serve as symbols to bring home to you of some
reality about devotion to Allah. You should revere them all. The
Holy Qur’an affirms:

<)S GW

157

Etiquettes of Life in Islam

& && )&\ w# 5U ft

"O ye who believe! Profane not Allah’s emblems nor the
Sacred Month nor the garlands nor those repairing to the Sacred
House, seeking the grace and pleasure of Allah."

‘Surah Hajj’ affirms:

.y$2t uP & $$ J41 iti

"And whoso observe the sanctify of what have been
ordained as Symbols of Allah, do so because of the piety of the
hearts."

13. Perform the articles of Hajj with utmost humility and adopt an
attitude of destitution and helplessness before Allah, for above
all Allah likes the virtues of humility, modesty and poverty in
man. Someone enquired from the Holy Prophet [S.A.W.], "Who
is a Haji?" The Holy Prophet [S.A.W.] observed: "The person
who has dishevelled hair and is covered with dust all over."

14. Say Talbih with a loud voice after tying the ‘Ihram’, after each
prayer, while ascending a height or descending a slope, on join-
ing a caravan and on waking up each morning. The words of the
. Talbih are as follows:

Co'fr - <)

"Here I am 0 Lord. Here I am, Here I am. No partner hast
Thou. Here I am. Behold unto Thee belong the Praise and the
Bounty; and also the Sovereignty. No partner hast Thou."

(Mishkat)

15. On arrival at the plain of ‘Arafat’, say the maximum number of
prayers for mercy and offer penitence. The Holy Qur’an affirms:

(j^D

158

Devotion and Prayers

"Then hasten onward from the place whence the multitude
hasteneth onward and ask forgiveness of Allah. Verily Allah is
Forgiving, Merciful." (Al-Baqarah)

The Holy Prophet [S.A.W.] has observed:

"The day of Arafa is the best of all days in the view of Allah.
On this day, the Lord of the Heavens especially turns His atten-
tion towards the world and expresses His Pride before the angels
on the humility and misery of His pilgrims. Allah observes to the
angels: "0 angels, look! my servants stand before me in the sun
in a helpless state. They have gathered here from afar and the
hope of begetting My Mercy has drawn them to this place, al-
though they have not yet seen the agony of punishment." After
expressing His pride, Allah then ordains that these people have
been granted salvation from the torments of Hell. On no other
occasion are such a greater number of men granted salvation as
on the day of ‘Arafa. " (Jbn Hibban)

16. On reaching Mina, offer sacrifice with the same passionate zeal
and devotion to Allah with which the friend of Allah, Hazrat
Ibrahim [A.S.] had placed the knife on the neck of his dear son
Hazrat Isma'il [A.S.]. Imbibe these feelings of sacrifices and let
them be embedded in your mind and heart so that you may be
willing to offer sacrifice in every field of life and your practical
life reflects an image of:

"Verily my prayer, and my sacrifice, and my living and my dying
are for Allah, Lord of the worlds." (Al-An ‘am.)

17. Occupy yourself continuously in the remembrance of Allah in
the days of Hajj and never let the memory of Allah fade from
your heart. Remembrance of Allah is the essence of all worship.
Allah affirms:

159

Etiquettes of Life in Islam

\&i is

"Remember Allah during appointed days." (2: 203) Further
Allah observes:

"And when you have completed your devotion then remem-
ber Allah as ye remember your fathers or with more lively
remembrance."

The main purpose of the articles of Hajj is that during the
days of Hajj, you should keep yourself completely absorbed in
the commemoration of Allah and then memory of Allah should
so permeate through your soul that the .mundane activities and
struggles of life may not succeed in turning your thoughts away
from the memoiy of Allah. In the days of paganism, people used
to laud the memoiy of their ancestors and made loud boasts
about them after performing the articles of Hajj. Allah ordained
that these days should be spent in the remembrance of Allah
and in acknowledging His grandeur alone Who is truly Great.

18. Perform circumambulation of Allah’s House with feelings of
great love and devotion. Allah ordains:

"And you should circumambulate the House of Allah."

The Holy Prophet [S.A.W.] has affirmed:

"Each day Allah confers a hundred and twenty favours on
His pilgrims. Sixty blessing are showered upon those who cir-
cumambulate the House of Allah; forty blessing are bestowed
upon those who offer prayers in House of Allah; and twenty
blessing are conferred upon such as only keep gazing at the
Ka'ba ( Baihaqi ). Furthermore, the Holy Prophet [S.A.W.]

160

Devotion and Prayers

observed:

"He who has performed fifty circumambulations of the
Baitullah (House of Allah) is purged of all his sins and is trans-
formed into that state of innocence in which he was on the day
of his delivery from the womb of his mothei’." ( Tirmidhi )

161

Chapter 3

DECENT LIVING

'o\Ua,

^g£»; <&a

(rsojij -jaStSil £&cuu; V-JSN* ._*i2ji;

Offer devotions to Allah

Appoint no one His Partner
Be Good to

Your Mother and Father,

Your Kith and Kin,

The Orphans,

The Needy,

The Neighbour — who is a relative, and
The Neighbour - who is not a relative,

The Companion — in whose fellowship you spend some

time, however brief it may be, and

Be kind to the traveller, and

The captives (slaves) who are under your charge.

( 4 : 36 )

163

Etiquettes of Life in Islam

Etiquettes of
Dealing with Parents

1. Behave well towards your father and mother and consider this
good conduct as a propitious act which will earn Allah’s grace in
this world as well as in the next. Next to Allah, man owes the
greatest obligation to his parents. The greatness and value of
this obligation towards one’s parents may be realised from the
fact that the Holy Qur’an at several points mentions the rights
of parents and the rights of Allah simultaneously at one place.
Furthermore, the Holy Qur’an has ordained the duty of offering
thanks to the parents along with thanksgiving to Allah.

- ft- v of vrt;

or iiXyiis-)

“Thy Lord hath decreed that ye worship none save Him and
(that ye show) kindness to parents." (1 7: 23)

Hazrat ‘Abdullah ibn Mas'ud [R.A.A.] relates: “I submitted
to the Holy Prophet [S.A.W.] which deed will win the highest
favour of Allah?" The Holy Prophet [S.A.W.] answered: "The
prayer which is offered at the appointed hour." I submitted
again: "Next to this which other deed will win the greatest
favour of Allah?" The Holy Prophet [S.A.W.] affirmed: "Good con-
duct towards father and mother." I again submitted: "And next
to this?" The Prophet of Allah [S.A.W.] observed: "Jihad
(Fighting) in the way of Allah." {Bukhari, Muslim )

Hazrat ‘Abdullah [R.A.A.] reports: "One day a person went
to the Holy Prophet [S.A.W.] and submitted: "I give my hand
into your hand and swear allegiance for performing Hijrat and
Jihad and I beseech a reward from Allah in return for this." The
Holy Prophet [S.A.W.] enquired: "Is one of your parents alive?"
He submitted: "Yes, praise be to Allah, both my father and
mother are alive." Thereupon the Prophet of Allah [S.A.W.]

164

Decent Living

observed: "Well then do you really want to receive a reward from
Allah for performing Hijrat and Jihad?' The man replied: "Yes,
indeed, I beseech reward from Allah in return for these acts."
The Holy Prophet [S.A.W.] observed: "Go then. Attend to your
parents and serve them well." ( Muslim )

Hazrat Abu Umama [E.A.A.] relates: "A man enquired
from the Holy Prophet [S.A.W.]: "0 Prophet of Allah [SAW.]!
What are the rights of parents over their offspring?" The Holy
Prophet [S.A.W.] affirmed: 'Your entiy into Paradise or Hell
depends on your good or bad conduct towards your parents."

(Ibn Mqjah)

In other words, if you treat them well, you will be sent to
Paradise and if you violate the rights that your parents have
over you, you will be consigned to serve as fuel for Hell-Fire.

2. Be grateful to your parents. Thanksgiving and an acknow-
ledgement of debt and gratitude are the first duties which a
beneficiary owes to the Benefactor. It is a fact that the parents
are the palpable cause for our existence. Again, it is under their
protection and upbringing that we grow up to an age of
maturity. The extraordinary self-sacrifice, unparalleled devotion
and deep affection with which they patronise us demand that
our hearts should be filled with sentiments of reverence, indeb-
tedness, love and an acknowledgement of their magnanimity and
every fibre of our heart should pulsate with feelings of gratitude
to them. It is for this reason that Allah has ordained offering of
gratitude to parents along with thanksgiving to Him.

"(We willed) that you should offer thanks to Me and remain
grateful to your father and mother."

3. Always try to make your parents happy. Do not say anything in
opposition to their will or temperament which may displease
them, especially when they are advanced in age they acquire a

165

Etiquettes of Life in Islam

peevish and irritable temperament. In old age the parents start
making unexpected demands and begin proffering impossible
claims. In this case also tolerate their behaviour in good cheer
and do not say anything in anger in response to their demands
which may cause them pain and may injure their feelings.

1^3 Ip SS tii&jl Ci&il

"If one or both of thy parents reach an advanced age with
thee, say not ‘fie’ unto them nor repulse them."

As a matter of fact, the strength to tolerate unpleasant
things is sapped during old age and weakness increases the
sense of self-importance in old people. Hence they react sensi-
tively to even the minor offensive matters. Keeping in view their
delicate and sensitive nature, do not let your parents feel angry
by any of your words or deeds.

Hazrat ‘Abdullah b. Amr [R.A.A.] relates that the Holy
Prophet [S.A.W.] affirmed: "The pleasure of Allah is contained in
the pleasure of the father even as His displeasure is contained in
the displeasure of the father." ( Tirmidhi :, Ibn Hibban, Hakim )

In other words, any one who wants to please Allah should
seek the pleasure of his father, for if the father is angry, the
favour of Allah cannot be earned. The one who makes his father
angry provokes the wrath of Allah."

Another statement of Hazrat ‘Abdullah [R.A.A.] runs as fol-
lows: "A man left his parents weeping and came to the presence
of the Holy Prophet [S.A.W.] for the purpose of offering
allegiance to the Prophet [S.A.W.] for Hijrah. The Holy Prophet
[S.A.W.] observed to him: "Go back to your parents and return
after making them happy as you came after leaving them
crying." (Abu Dawud)

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Decent Living

4. Do service to your parents with heart and soul. If Allah has
afforded you the opportunity to serve your parents, it is in fact a
favourable opportunity for you to earn entitlement to Paradise
and to win the Pleasure of Allah. Good service to parents secures
blessings and grace in both worlds and man obtains salvation
from the calamities of this world and the next. Hazrat Anas
[R.A.A.] relates:

"Any man who desires that his life should be prolonged and
his subsistence may be increased ought to do good service to his
parents and show kindness to them." (Al-Targhib-o-Tarhib )

The Holy Prophet [S.A.W.] has observed:

"Let that man be disgraced, and disgraced again and let him
be disgraced even more." The people enquired: "O Prophet of Al-
lah [S.A.W.]! who is that man?” The Prophet of Allah [S.A.W.]
affirmed: "I refer to the man who finds his parents old in age -
both of them or one of them - and yet did not earn entitlement
to Paradise by rendering good service to them."

(Muslim)

On one occasion, the Holy Prophet [S.A.W.] gave
precedence to the obligation of looking after one’s parents over
one of the supreme forms of worship like Jihad. The Holy
Prophet [S.A.W.] forbade a companion [R.A.A.] to proceed on
Jihad and urged him to look after his parents.

Hazrat ‘Abdullah ibn ‘Amr [R.A.A.] relates that a person
came to the presence of the Holy Prophet [S.A.W.] with the in-
tention of participating in the Jihad. The Holy Prophet [S.A.W.]
enquired from him: "Are your father and mother alive?" He sub-
mitted: "Yes, they are alive." The Holy Prophet [S.A.W.] there-
upon observed: "Go and render good service to them. This is the
Jihad." ( Bukhari , Muslim )

5. Respect and adore your parents and do not show disrespect to
them by a single word or action. The Holy Qur’an affirms:

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Etiquettes of Life in Islam

(rr^m -!%*»<$ I

"But speak to them a gracious word." (1 7: 23)

On one occasion Hazrat ‘Abdullah b. ‘Umar [R.A.A.] en-
quired from Hazrat Ibn ‘Abbas [R.A.A.]: "Do you wish to ward
off Hell and gain entry into Paradise?" Ibn ‘Abbas [R.A.A.]
answered: 'Yes, why not, I swear in the name of Allah I cherish
this desire." Hazrat Ibn ‘Umar then asked: "Are your parents
alive?" Ibn ‘Abbas [R.A.A.] replied: Yes, my mother is alive." Ibn
‘Umar [R.A.A.] remarked: "If you talk to them in a polite man-
ner and look after their needs and feed them well, you will cer-
tainly be admitted to Paradise provided you abstain from capital
evils." (Al-Adab-ul Mufrad)

Hazrat Abu Huraira [R.A.A.] once saw two men. He asked
one of them: "What is your relationship with the other man?"
The person replied: "He is my father." Hazrat Abu Huraira
[R.A.A.] thereupon advised him, "Look, never call him by his
proper name, walk ahead of him nor sit before he takes his seat."

C A.l-Adab-ul Mufrad)

6. Be faithful and humble towards your parents.

"And lower unto them the wing of submission through
mercy." (17:23)

To offer humble obedience to parents implies to pay con-
stant regard to their dignity. Do not assume a haughty attitude
towards them, nor treat them with insolence.

7. Love your parents and consider this act as a privilege and a
source of reward in the eternal world. Hazrat Ibn ‘Abbas
[R.A.A.] relates that the Holy Prophet [S.A.W.] observed:

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"The pious offspring who casts a single look of affection at
his parents receives a reward from Allah equal to the reward of
an accepted Hajj." The people submitted: "O Prophet of Allah
[S.A.W.]: If someone casts a hundred such glances of love and af-
fection at his parents, what then?" The Holy Prophet [S.A.W.]
observed: 'Yes, indeed, even if one does so a hundred time a day,
he will get a hundred fold reward. Allah is far greater than you
imagine and is completely free from petty narrow mindedness.

(Muslim.)

8. Obey your parents with full devotion. Even if they show some
intransigence, obey their will cheerfully. Keeping in view the
great favours which they have done to you, try to fulfil all their
demands willingly which may be offensive to your own taste or
temperament, provided, of course, they are not dex - ogatoiy to the
tenets of religion.

Hazrat Abu Sa‘id [R.A.A.] narrates that a person came to
the presence of the Holy Prophet [S.A.W.] from Yemen. The
Prophet of Allah [S.A.W.] enquired from him: "Do you have any
relations in Yemen?" He submitted: "yes, my father and mother
are there." The Holy Prophet [S.A.W.] then asked: "Did they give
you permission to leave?" He submitted: "No, I did not take their
permission." The Prophet of Allah [S.A.W.] thereupon observed:
"Go back then and ask the permission of your father and mother.
If they agree, come back and join the Jihad, otherwise, attend on
them and render good service to them." (Abu Dawud )

Realise the value of rendering obedience to parents from
the facts that a man came from miles intending to join the Holy
Prophet [S.A.W.] in Holy war for the glory of religion, yet the
Holy Prophet [S.A.W.] turned him back saying: You can join
the Holy War only if both your father and mother allow you to
do so.”

Hazrat Ibn ‘Abbas [R.A.A.] reports that the Holy Prophet
[S.A.W.] observed: "The man who wakes up in the morning

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Etiquettes of Life in Islam

having previously discharged all the duties and obligations laid
upon him by Allah concerning his parents, he will find the two
gates of Paradise open for him on waking up in the morning; and
in case there is only one parent, the person will find one door of
Paradise open for him. And in contrast if a man wakes up in the
morning having previously disregarded any obligations or duties
laid upon him by Allah concerning his parents, then he will find
two gates of Hell open for him on waking up in the morning; and
in case one of the parents is alive, then the man will find* one
gate of Hell open for him." The man submitted: "0 Prophet of
Allah [S.A.W.], if the parents are treating him wrongly, what
then?" The Holy Prophet [S.A.W.] affirmed: "yes, even if they are
treating him wrongly; yes, indeed even if they are treating him
wrongly." (Mishkat)

9. Consider your own goods as the property of your parents and
spend your capital on them with an open hand. The Holy Qur’an
affirms:

cmttfli)

They ask thee, what they shall spend. Say what ye spend
for good must go to parents."

On one occasion a man came to the presence of the Holy
Prophet [S.A.W.] and complained that his father took whatever
goods he wanted from him. The Holy Prophet [S.A.W.] sent for
that man’s father. An old, infirm man came walking with the
help of a stick. When the Holy Prophet [S.A.W.] interrogated
him on the point, the old man submitted: "O Prophet of Allah
[S.A.W.]! There was a time when I was strong and he was weak
and helpless. I had money and he was empty-handed. I never for-
bade _him then to lay his hands on anything that I possessed.
Today, he is strong and healthy and I am old and infirm. He has
money and I am empty-handed. He now denies me access to his
goods." Upon hearing this tale of the old man, the Benefactor of

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the humanity [S.A.W.] hurst into tears and addressing the son of
the old man observed: 'You and your goods are the property of
your father."

10. Even if your father and mother are non-Muslims, treat them
well. Continue to pay them respect and devotion and sei've them
faithfully. However, in case they command you to become a
polytheist or indulge in a sinful act, refuse to obey them and
sternly repulse their demand.

"And if your (parents) pressure you to associate some one
with Me of which you have no knowledge, obey them not, yet
continue to treat them well in the world.”

Hazrat Asma’ [R.A.A.] states: "In the sacred lifetime of the
Holy Prophet [S.A.W.], my mother visited me on one occasion.
She was a polytheist at that time. I submitted to the Holy
Prophet [S.A.W.]: "My mother has come to pay me a visit and
she is an unbeliever in Islam. How should I treat her?" The Holy
Prophet [S.A.W.] observed: Yes, you should continue to show
kindness to your mother." ( Bukhari )

11. Offer prayers begging grace for your parents, Bring to mind
their fervent appeals to the Allah and beg His mercy for them
with a zealous and sincere heart. Allah ordains:

"And say: My Allah! Have mercy on them both as they did
care for me when I was little."

In other words, say: "0 Creator, with mercy, devotion, affec-
tion and love my Allah they reared me in childhood and
sacrificed their own pleasure and ease for my sake hut, they, in
their infirmity and helplessness of old age, are more deserving of

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Etiquettes of Life in Islam

kindness and love than I ever was. Allah! I can pay them no
recompense. Do patronise them and show them mercy in their
miserable state."

12. Observe special care in looking after your mother. By nature, the
mother is weak and more sensitive and needs your better treat-
ment and devotion. Moreover, her favours and sacrifices are com-
paratively far greater than the father. Hence religion has con-
ceded preferential rights to the mother and has enjoined upon
the believers to treat their mothers with special consideration.
The Holy Qur’an affirms:

} - C.UA), liefer

"And We have commanded unto man kindness towards
parents. His mother beareth him with suffering, bringeth him
forth with suffering, bearing of him and weaning of him is thirty
months." ( 46 : 15 )

While enjoining upon the believers to show good behaviour
towards both father and mother, the Holy Qur’an has drawn a
poignant picture of constant suffering of pain and hardships by
the mother and has excellently pointed out in a psychological
manner the fact that the devoted mother deserves comparatively
more of your service and kind behaviour than your father. The
same fact has been elucidated in greater detail by the Prophet of
Allah [S.A.W.].

Hazrat Abu Huraira [R.A.A.] reports: “A man came to the
presence of the Holy Prophet [S.A.W.] and submitted: "0
Prophet of Allah [S.A.W.]! Who deserves the noblest treatment
from me?" The Holy Prophet [S.A.W.] observed: Tour mother."
He again submitted: "And next?" The Holy Prophet [S.A.W.] ob-
served: Tour mother." When the man submitted for the fourth
time: "And who next?" The Holy Prophet [S.A.W.] observed:

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Decent Living

"Your father." ( Al-Adabul Mufrad )

Hazrat Jahma [R.A.A.] paid a call on the Holy Prophet
[S.A.W.] and submitted: "0 Prophet of Allah [S.A.W.]! I wish to
join you in the Jihad and have come to solicit your guidance in
this matter. I seek your command." The Holy Prophet [S.A.W.] .
enquired from him: "Is your mother alive?" Jahma [R.A.A.] sub-
mitted: "Yes, she is alive." Thereupon the Holy Prophet [S.A.W.]
[S.A.W.], said "Return to her then and devote yourself \o. her
service, for Paradise lies under her feet." (Ibn Mqjah, Nasa’i )

Hazrat Awais [R.T.A.] was a contemporary of the Holy
Prophet [S.A.W.], but he could never attain the privilege of call-
ing on the Holy Prophet [S.A.W.]. He had an old mother to
whose service he devoted himself day and night. He cherished a
great desire to see the Holy Prophet [S.A.W.] and it was but
natural for every Muslim to have a burning' desire to catch a
glimpse of the Prophet of Allah [S.A.WJ. Hazrat Awais [R.T.A.]
indeed wanted to pay a call, yet the Holy Prophet [S.A.W.] for-
bade him to come. Similarly, Hazrat Awais [R.T.A.] cherished
an ambition to discharge the obligation of Hajj, yet as long as his
mother remained alive, Hazrat Awais [R.T.A.] never set out for
the Hajj alone. He fulfilled the desire to perform Hajj after his
mother’s demise.

13. Treat your foster mother well. Do service to her and show her
respect and adoration. Hazrat Abu Tufail [R.A.A.] states: "I once
witnessed the Holy Prophet [S.A.W.] distributing meat at a
place called ‘Ja'rana’. Presently, a lady arrived and approached
near the Holy Prophet [S.A.W.]. The Holy Prophet of Allah
[S.A.W.] spread out his sheet for her and the lady sat on it. I en-
quired from the people, "Who is this lady?" The people told me:
"This lady is the foster mother of the Holy Prophet [S.A.W.].

(Abu Dawud )

14. Remember your parents after they have passed away. Observe
the following etiquettes to render good service to your deceased
parents:

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Etiquettes of Life in Islam

i. Offer prayers continuously invoking mercy of Allah upon
your dead father and mother.

The Holy Qur’an enjoins upon the pious to say this
prayer:

.0^11 t’tesz&aptj&wx i

"O our AllahLGrant forgiveness to me and my parents
and pardon all the faithful on the day ofReckoning."

Hazrat Abu Huraira [R.A.A.] states: "When the
deceased is elevated to high degrees of favour, he enquires
in astonishment: "How so?" He is informed by Allah, 'Your
offsprings have been offering prayers begging mercy for you
(and Allah has accepted those petitions of mercy)."

Hazrat Abu Huraira [R.A.A.] also states:

"The Holy Prophet [S.A.W.] observed: The opportunity
to do something ends with one’s death yet there are three
things which continue to afford benefit to him after death-a
recurring charitable act; knowledge which he has imparted
to others from which people derive benefit and thirdly,
pious offsprings who continue to offer prayers invoking
mercy of Allah upon him."

ii. Fulfil all the contracts and promises made by your parents
and cany out their will. Your parents must have made
many agreements with some people, they might have made
a covenant with Allah; they might have taken a vow; they
might have promised to deliver goods to someone; they
might have owed a debt to somebody but were unable to dis-
charge it before death overtook them; they might have
made a will at the time of their death. Fulfil all these obliga-

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Decent Living

tions to the extent of your means.

Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] narrates: "Hazrat
Sa‘d b. ‘Ubaba [R.A.A.] submitted to the Holy Prophet
[S.A.W.], "O Prophet of Allah [S.A.W.]! My mother had
taken a vow, but she expired before discharging it. Can I
carry out the vow on her behalf?" The Holy Prophet
[S.A.W.] affirmed: "Why not! You must cany out the vow
taken by her."

iii. Show good conduct to the friends of your father and the
female companions of your mother. Treat them with
respect. Seek their advice just as you seek the advice of your
elders and pay due regard to their opinions and advice. On
one occasion, the Holy Prophet [S.A.W.] observed: There is
no superior deed of piety than that man should do good serv-
ice to the companions and friends of his father."

Once Hazrat Abu Darda [R.A.A.] fell ill and his condi-
tion continued to aggravate till they lost all hopes of his life.
Hazrat Yusuf b. ‘Abdullah [R.A.A.] made a long journey
and came to enquire after his health. On seeing him, Haz-
rat Abu Darda asked in astonishment: "How are you here?"
Yusuf b. ‘Abdullah [R.A.A.] replied: "I have come here only
to enquire after your health, for you were on terms of deep
friendship with my late father."

Hazrat Abu Darda [R.A.A.] relates: "When I arrived in
Madinah, ‘Abdullah b. ‘Umar [R.A.A.] paid me a visit and
said: "Abu Darda, do you know why I have come to see
you?" I replied: "No. I have no idea why you have come
here." Thereupon Hazmt ‘Abdullah b. ‘Umar [R.A.A.] said:
"I have heal'd the Prophet of Allah [S.A.W.] as affirming:
"The man who wishes to render good service to his father,
who is in the grave, ought to show good treatment to his
father’s companions and friends." Having related this
saying of the Holy Prophet [S.A.W.] ‘Abdullah b. ‘Umar
[R.A.A.] remarked: "Brother, my father ‘Umar and your

175

Etiquettes of Life in Islam

father [R.A.A.] were oh terms of deep friendship. I wish to
commemorate this friendship and fulfil its duties."

t Ibn Hibban )

iv. Show constant good treatment to the relations of your
parents and entertain full respect and pay due regard to the
sanctity of these connexions. An indifferent and irrespon-
sible conduct towards these relations is tantamount to treat-
ing your own parents with indifference and negligence. The
Holy Prophet [S.A.W.] observed: "Do not observe indif-
ference towards your forefathers. To show carelessness in
your conduct towards your parents is to display ingratitude
to Allah."

15. If, Allah forbid, you have been guilty of negligence in treating
your parents well or discharging your full obligations towards
them during their lifetime, do not despair of Allah’s mercy. Offer
prayers constantly invoking blessings of Allah upon your
deceased parents. It is possible Allah may forgive your sin of
negligence and admit you among the ranks of the pious people.

Hazrat Anas [R.A.A.] relates: The Holy Prophet [SAW.]
affirmed:

"If a person does not observe filial devotion to his parents
during their lifetime, and both parents or one of them passes
away, the person ought to offer prayers for his deceased parents
and beg His Mercy and beseech Him to grant salvation to them
till Allah in His Mercy ordains their admission to the rolls of the
pious people."

Decent Living

Etiquettes of
Married Life

The sublime culture and civilisation which Islam envisages
can only come into existence when we succeed in building up the
structure of a righteous society. And a stable and well-organised
family system is a prerequisite for the birth of a righteous
society. Family life begins with the sacred matrimonial con-
nexion between husband and wife and the development of this
connexion into a permanently happy and pleasant matrimonial
life chiefly depends on the full awareness of the etiquettes and
duties of marital life in both husband and wife and their zeal, sin-
cerity and devotion to observe those etiquettes and discharge
obligations of married life. Let us in the first place deal with
those etiquettes and obligations which concern the husband and
then we shall proceed to discuss the etiquettes and duties to be
observed by the wife.

1. Treat your wife well in life. Discharge your obligations towards
her with a liberal heart and adopt a favourable and self-
sacrificing attitude in every matter concerning your wife. Allah
ordains:

.v&StLt&MUS

"And live with them in a good manner."

In a sermon to a mammoth congregation on the eve of
Hqjya-tul-Widah (Last Hajj) of the Prophet [S.A.WJ, the Holy
Prophet [S.A.W.J enjoined upon the Muslims:

"O people! Listen! Behave well towards women, for they are
like captives with you. You have no right to give them harsh
treatment save in the case when they show open disobedience. If
they are guilty of disobedience, keep away from them in the bed
room. In case you punish them, take care not to cause them
severe iryury. When they come round and obey your will, do not

177

Etiquettes of Life in Islam

find pretexts to harass them. Listen carefully! you have some
rights over your wives and your wives have some rights over
you. They owe an obligation to you not to let your beds be
trampled by anyone whom you dislike and not let anyone
trespass into your house whose visit you do not like. And listen,
you owe a duty to them to feed them well and provide good cloth-
ing to thejn." ( Riyad-us-Salihin )

In other words, make such provisions for their feeding and
clothing as are befitting to a marital relationship of unique
intimacy, union of hearts and a spirit of companionship.

2. Entertain a good opinion" about your wife as far as possible and
adopt an attitude of politeness, toleration and magnanimity for
the sake of amicable living with her. If she lacks beauty of face or
person or is deficient in good manners, morality, good sense or
skill in household affairs, hear these faults with patience. Look
to her virtues and maintain a harmonious relationship by means
of generosity, liberality of mind and self-sacrifice. Allah ordains:

"And amity contains goodness."

And the believers are eiyoined upon as follows:

"For if ye hate them it may happen that ye hate a thing
wherein Allah hath placed much good." (4: 1 9)

The same subject has been elucidated by the Holy Prophet
[S.A.W.] in the following Tradition:

"No believer should hate his pious wife. If he dislikes one
habit of his wife, it is possible he may like her for some other
aspects of her character."

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Decent Living

As a matter of fact, each woman has some weakness of one
sort or another and if the husband turns against her on account
of her bearing a certain deficiency and conceives a hatred for
her, a pleasant home life becomes impossible for the couple.
Common-sense dictates that man should adopt a liberal attitude
and reposing his trust in Allah should endeavour to live
amicably with his wife. It is possible that Allah may vouchsafe to
that man merely for the sake of this woman, such bounties
which his limited mind cannot comprehend. For instance, this
woman may possess excellent virtues of religion, faith, character
and morality in reward for which Allah may shower blessings
upon her own family or may be a pious soul is born of this
woman who may prove beneficial for the whole mankind and
may serve as a Sadaqa Jariah (Continuing Charity) in favour of
the father till the end of his life, or perhaps the woman may
serve as a means of reforming the character of her man and thus
may help him to gain proximity to Paradise or it may be that
Allah may bless this man with large subsistence and prosperity
because such a blessing of prosperity was destined for his wife.
At any rate, do not ruin your married life impetuously on the
grounds of an apparent defect in the woman. On the other hand,
be wise and tiy to promote gradually an atmosphere of happi-
ness and concord in the home.

3 .

Adopt an attitude of forgiveness and kindness. Forget all the
faults of omission, stupid actions and disobedient attitude of
your wife. The Woman is deficient and weak in wisdom and
Common-sense and bears an extremely passionate tempera-
ment. Hence try to bring her round with patience, calmness,
kindness, affection and devotion. Try to get along with her with
patience and restraint. Allah ordains:

JL (£* tij, Ijr*! ^d'*;

"O ye who believe! verily, among your wives and your
children, there are enemies for you, therefore bewai'e of them.

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Etiquettes of Life in Islam

And if ye efface and overlook and forgive, then Allah is Forgiv-
ing, Merciful." (Attaghabun: 14)

The Holy Prophet [S.A.W.] affirmed:

"Be good to women. The woman has been created out of the
rib and the uppermost part of the rib ends in a curve; so if you
try to straighten out the cum, it will break, yet if you leave it
alone, the cum will remain. Hence, be good to women."

C Bukhari , Muslim )

4. Treat your wife politely and show love and affection to her. The
Holy Prophet [S.A.W.] has affirmed:

"The believers who possess perfect faith are those who dis-
play the best mannei's, and the best among you are those who
treat their wives in the best possible manner." ( Tirmidhi )

Politeness and tenderness of behaviour can best be judged
in the home. People are constantly living amidst their family
members and the real temper and moral conduct of man is com-
pletely revealed in the free and uninhibited atmosphere of the
home. It is a fact that only such believers possess perfect faith
who display civility, kindness, and affectionate behaviour
towards their family members and who support, sympathise,
love and adore inmates of their household.

Hazrat ‘A’isha [R.A.A.] reports: ”1 used to play with dolls
along with my playmates in the house of the Holy Prophet
[S.A.W.]. On the arrival of the Holy Prophet [S.A.W.] all of them
used to hide themselves in the nooks and corners of the house.
The Prophet [S.A.W.] used to search out each one of them and
send them to join me in the play." ( Bukhari , Muslim )

Once on the occasion of Hajj, the camel of Hazrat Safiyah
[R.A.A.] sat down on the ground and she was therefore left be-
Txind. while the entire caravan passed on. The Holy .Prophet

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Decent Living

[S.A.W.] came to her and found her weeping without restraint.
The Holy Prophet [S.A.W.] stood there wiping off her tears with
the edge of a sheet with his own holy hands. While the Prophet
of Allah [S.A.W.] wiped off tears from her eyes, she [R.A.A.] con-
tinued to weep unrestrainedly for a long time."

5. Make liberal provisions for all the needs of your wife and do not
stint in expenses. Feel a sense of pleasure and comfort in spend-
ing your lawful earnings on members of your family. You owe an
obligation to your wife to provide her with food and clothing and
to struggle energetically, in order to earn enough money to dis-
charge this obligation, is the most pleasant duty of a husband.
The peiformance of this duty with an open and cheerful heart
earns for the believer the reward of a happy marital life in this
world and a favourable recompense and bounty in the world to
come. The Holy Prophet [S.A.W.] has affirmed:

'You spend a dinar in the way of Allah; you spend another

dinar to ransom a slave; you give away one dinar as alms to a

beggar; and there is one dinar which you spend on your family.

Among all these, the dinar that will earn the best reward and

blessings of Allah is the one which you have spent on your

family." (Muslim)

*

6. Teach your wife the rules and manners enjoined by religion. Let
her observe Islamic morality and make her life graceful. Make
every possible effort to train and mould her according to the
Islamic pattern of life so that she may prove to be a good wife,
good mother and a pious devotee of Allah and may discharge her
duties as a wife efficiently and faithfully. Allah affirms:

"O ye who believe! Save yourselves and your family from
the Fire of Hell."

As the Holy Prophet [S.A.W.] devoted himself to preaching
and teaching the laws of religion outside the home, likewise he

181

Etiquettes of Life in Islam

continued to perform the same function inside his home. Making
an illusion to this fact, the Holy Qur’an addresses the wives of
the Holy Prophet [S.A.W.] in these words:

"And remember the verses of Allah and the matters of wis-
dom that are conveyed to you in your house."

The Qur’an has advised the believers through the ministry
of the Holy Prophet [S.A.W.]:

"And urge upon the inmates of your house to observe
prayers and fully abide by this obligation yourself too."

The Prophet of Allah [S.A.W.] affirms:

"When a man wakes up his wife during the night and they
offer two Rak’ah of Prayers together, Allah ordains that the
man’s name should be included in the rolls of the male remem-
berers of Allah and the woman’s name in the register of those
females who offer praises to Allah and remember Him."

C Abu Dawud )

The second Caliph Hazrat ‘Ufnar [R.A.A.] used to stand all
night offering devotions to Allah. Near the hour of dawn he used
to wake his wife saying: "Rise, get up and say prayers," and later
he [R.A.A.] used to recite this verse also:

"And urge upon the inmates of your house to observe
prayers and fully abide by this obligation yourself."

7. If you possess several wives; show equal treatment to all of
them. The Holy Prophet [S.A.W.] used to observe great care in
dispensing equal treatment to his wives. On the eve of setting

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Decent Living

out for a journey the Prophet of Allah [S.A.W.] used to draw lots
and took with him the wife whose name was decided by the toss.
Hazrat Abu Huraira [R.A.A.] states that the Holy Prophet
[S.A.W.] observed:

"If a man has two wives, but does not treat them with
equality and even-handed justice, he shall be resurrected on the
Day of Judgement in such a condition that half of his body is
paralysed." ( Tirmidhi )

‘Justice’ and ‘equality’ imply to treat them equally in all
matters and show the same kind of behaviour to each wife. As
regards the fact that a man may be specially attracted towards
one wife or may be drawn to her or cherish deeper feelings of
love for her, Allah will award no punishment to the man for it.

8. Obey your husband with a willing heart and feel pleasure and
satisfaction in being faithful to him. This is what Allah com-
mands a wife to do and the believing woman Who acts according
to the will of Allah wins His Favour. The Holy Qur’an affirms:

1* ol>J li

"The pious wives are those who show obedience to their
husbands."

The Holy Prophet [S.A.W.] observed:

"No woman should keep fast without the permission of her
husband." (Abu Dawud )

Stressing the importance of rendering obedience and devo-
tion to her husband, the Holy Prophet [S.A.W.] has warned the
woman:

"There are two, types of persons whose prayers do not rise
above their heads-the prayer of a slave who deserts his master
until he returns to his service and the prayer of a woman who

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Etiquettes of Life in Islam

shows disobedience to her husband until she recants from this
behaviour." (A/- Targhib-o-Al- Tarhib )

9. Protect your honour and chastity. Keep away from all matters of
activities which contain a possible threat to violate your honour
or chastity. This is what Allah commands and it is also an essen-
tial prerequisite for making your marital life happy and pleasant.
No amount of devotion and obedience of the wife can win the
heart of her husband if the seeds of suspicion about her infidelity
are once sown in his mind. Even an ordinary act of carelessness
on the wife’s part may prompt the devil to fill the heart of her
husband with indelible doubts and suspicions. Hence keeping in
view this human weakness, exercise utmost vigilance in such
matters.

The Prophet of Allah has affirmed:

"If the woman offers prayers five times a day, protects her
honour and chastity, remains faithful to her husband, she may
enter Paradise by whichever gate she likes."

( M-Targhib-o-Al-Tarhib )

10. Do not go out of the house without leave or permission of your
husband. Do not call at homes of which your husband disap-
proves, nor admit anyone into your house whom your husband
dislikes.

Hazrat Mu'adh ibn Jabal [R.A.A.] narrates that the
Prophet of Allah [S.A.W.] observed:

"It is not lawful for a woman who believes in Allah to admit
a man into her house whose visit is disapproved by her husband
or that she should go out of the house against her husband’s will
or she should obey the will of someone else in opposition to her
husband’s wishes." (Al-Targhib-d-AI-Tarhib )

In other words, obey the wishes of your husband, even

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watch and be mindful of the slightest indications of his approval
or disapproval. Do not follow the counsels of others which are in
opposition to the will of your husband.

11. It should be your permanent concern to make your husband
happy by your words, actions, behaviour and manners. This is
not only the real secret of a successful marriage, but a means to
win the favour of Allah and admittance into Paradise. The Holy
Prophet [S.A.W.] has affirmed:

"The woman who dies in such a state that her husband was
entirely satisfied and in concord with her, will certainly enter
Paradise.” ( Tirmidhi )

Furthermore, the Holy Prophet [S.A.W.] observed:

"When a man calls his wife to fulfil the sexual urge and she
declines and for this reason the husband remains angry with her
all night, the angels send curses upon such a wife till dawn."

( Bukhari , Muslim )

12. Love your husband and value his companionship. He is the
adornment of your life, your life’s support and a great com-
panion and helper in the course of your life. Give thanks to Allah
for this great Bounty and value this Bounty too with all your
heart and soul. The Holy Prophet [S.A.W.] observed on one occa-
sion:

"For the two who love one another there is no better thing
than the ‘Nikah’ (matrimonial tie)."

Hazrat Safiyah [R.A.A.] cherished deep love for the Holy
Prophet [S.A.W.]. When illness overcame the Holy Prophet of
Allah [S.A.W.], Hazrat Safiyah [R.A.A.] spoke with genuine con-
cern: "Would Allah that I had fallen ill instead of you, O Holy
Prophet of Allah [S.A.W.]!" At this expression of deep love by
Hazrat Safiyah [R.A.A.], the other wives of the Holy Prophet
[S.A.W.] loqked towards her in astonishment. Thereupon the

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Etiquettes of Life in Islam

Holy Prophet [S.A.W.] observed:

"She is not merely making show of her affection; she is
expressing her genuine love.""

13. Acknowledge the debt of gratitude you owe to your husband and
remain grateful to him. Your greatest benefactor is your hus-
band who is always concerned with making you happy, provid-
ing for your needs and feels satisfied when he has made all provi-
sions for your comfort.

Hazrat Asma’ [R.A.A.] narrates the Tradition: I was once
with my neighbour friends when the Holy Prophet [S.A.W.]
passed near me. He [S.A.W.J said ‘Salam' [peace be on you] to
us and observed: "Avoid being ungrateful to those whom you
owe a debt of gratitude. One of you, for instance, lives with her
parents in an unmarried state for a long period. Then Allah con-
fers upon her a husband. Subsequently, Allah grants her offspr-
ing. Yet in spite of all these favours when she feels enraged with
her husband on some matter, she utters, ‘Never have I received
anything good from you." {Al-Adab ul Mufrad )

The Holy Prophet [S.A.W.] in a warning statement to an
ungrateful and unthinking wife observed:

"On the Day of Judgement, Allah will not even look at a
woman who is ungrateful to her husband, despite the fact that a
wife can never get along without her husband." (Nasa ’ i )

14. Feel happy in doing service to your husband and afford maxi-
mum comfort to him at the expense of your own inconvenience.
Devote yourself to his welfare in all matters and by means of this
sincere service capture the deep affections of his heart. Hazrat
‘A’isha [R.A.A.] used to wash the clothes of the Holy Prophet
[S.A.W.] with her own hands, annointed his sacred head with
oil, combed his hair, and rubbed perfume on his holy person.
The other contemporary pious ladies [R.A.A.] served their hus-

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bands in the same manner.

On one occasion, the Holy Prophet [S.A.W.] observed:

"It is unlawful for a human being to prostrate before
another human. If it had been permissible, the wife would have
been ordained by Allah to offer prostration to her husband. The
husband has the supreme right over his wife, and such is the op-
timum degree of this right that in case a husband’s whole body
is covered with wounds and the wife licks them all with her
tongue, the obligation she owes to her husband is even then not
discharged in full measure." ( Musnad Ahmad)

15. Safeguard the home, property and goods of your husband. After
marriage consider the- husband’s home as your own and spend
the wealth of your husband wisely and economically on the
adornment of your home, on the enhancement of the prestige of
your husband and on securing a better future for your children.
Consider the advancement and prosperity of your husband as
your own personal achievements. Praising the virtues of the
women of the tribe of Quraish, the Holy Prophet [S.A.W.]
observed:

"How excellent are the women of the tribe of Quraish! They
are most affectionate towards children and most efficient guar-
dians of their husband’s homes." ( Bukhari )

Describing the virtues of a pious wife, the Holy Prophet
[S.A.W.] observed:

"Next to the fear of Allah the most useful and the bountiful
reward for a believer is a pious wife. When he asks her to do
something, she does it cheerfully. When he looks at her, she
pleases him to the core of his heart. When he swears tipon her
trust, she fulfils his oath. When he goes away, she protects her
honour and chastity in his absence and finally in superinten-
dence of her husband’s goods and property she remains truly
faithful and devoted to his interest." (Ibn Mqjah)

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Etiquettes of Life in Islam

16. Observe cleanliness, manage you household affairs wisely and
look after the decoration and furnishing of your homes. Keep
your house clean. Arrange everything tidily and use things with
proper care and skill. A clean and tidy home, neatly furnished
rooms, good management of household affairs and home
economy and a beautifully dressed and adorned wife wearing a
pleasant smile on her lips....all this charges the home atmos-
phere with currents of deep love and affection and the marital
life is enriched with happiness and blessings. This is the only
way for a wife to gain her personal salvation and to win the
favour of Allah.

On one occasion during a meeting Hazrat ‘A’isha [R.A.A.]
saw that the wife of ‘Uthman b. ‘Maz'un [R.A.A.] was dressed in
plain clothes and wore no adornments. Hazrat ‘A’isha [R.A.A.]
was taken aback and enquired:

"My good lady! Has your husband ‘Uthman gone out on a
journey?"

You can judge from the exclamation of Hazrat ‘A’isha
[R.A.A.] what a propitious act it is for a married woman to adorn
and beautify herself for her husband.

Once a Muslim lady of Madinah [R.A.A.] presented herself
before the Holy Prophet [S.A.W.]. She was at that time wearing
gold bangles. The Holy Prophet [S.A.W.] expressed his disap-
proval of her wearing the gold bangles. The lady submitted:

"O Prophet of Allah. [S.A.W.]! If a woman does not adorn
herself and make her person attractive for her husband, she
would soon lose her value for him." (Nasa’i )

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Etiquettes of
Bringing up the Children

1. Consider your children as a bounty of Allah. Celebrate the birth
of a child with joy and exchange messages of congratulation on
such occasion. Welcome the birth of children with prayers for
grace and blessings of Allah. Offer thanks to the Allah that He
has conferred upon you the favour of rearing one of His crea-
tures and that He has afforded you the opportunity of leaving
behind an heir to represent you in spiritual as well as mundane
life.

2 .

If you are childless, pray to Allah for favour of granting you
pious offspring in the same manner as the venerable Prophet of
Allah Hazrat Zakaria [A.S.] had prayed to Allah for the grant of
pious offspring.

(r A^yui)

Allah! Bestow upon me by Thy bounty goodly offspring. Lo!
Thou art the Hearer of prayer." ( 3 : 38 )

3. Do not feel downcast on the birth of a child. Strictly guard
against feeling remorse or considering the birth of a child as a
burden on account of financial hardship, ill health or for any
other reason.

4. Do not procure an abortion. Abortion or killing a child after
birth are both acts of heinous barbarity, gruesome cruelty and
extreme cowardice and entail ruination in this world and
Hereinafter. Allah affirms:

>*©

"Those who kill their children out of their foolishness are
the great losers." ( 6 : 140 )

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• Etiquettes of Life in Islam

In an impressive condemnation of human shortsightedness,
Allah has clearly forbidden the genocide of children:

"Slay not your children fearing poverty. We shall provide for
them and for you. Lo! the slaying of them is great sin." (1 7: 31)

On one occasion a companion [R.A.A.] enquired from the
Holy Prophet [S.A.W.], "O Prophet of Allah [S.A.W.]! Which is
the. greatest sin?" The Holy Prophet [S.A.W.] observed:
"Polytheism." The companion [R.A.A.] again asked: "And what
next" The Holy Prophet [S.A.W.] observed: "Disobedience to
parents." The companion [R.A.A.] enquired the third time: "And
which sin is the greatest next to it?" In answer to this, the Holy
Prophet of Allah [S.A.W.] observed: "To kill you children fearing
that they will share your sustenance."

5.

At the time of delivery, recite Ayat-ul-Kursi and the following
two verses of Surah Al-A‘raf near the pregnant woman. Recite
also Surah 'Al-Falaq’ and Surah ‘An-Nas’ repeatedly and after
each recitation blow your breath over the woman awaiting
delivery:

O’M

■t * ^ *

Allah! There is no Allah save Him, the Alive, the Eternal.
Neither slumber nor sleep overtaketh Him, unto Him belongeth
whatsoever is in the heavens and whatsoever is in the earth.
Who is that interecedeth with Him save by His leave? He

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knoweth that which is in front of them and that which is behind
them while they encompass nothing of His knowledge save that
what He wills. His throne includeth the heavens and the earth
and He is never weary of preserving them. He is the Sublime,
the Tremendous." (2: 255)

6 .

The two verses of Surah A‘raf are as under:

"Lo! your Lord is Allah Who created the heavens and the
earth in six days, and then sat upon the throne of His Kingdom.
Who makes the night cover the day which is in haste to follow it
and has made the sun and the moon and the stars subservient
by His Command. His verily is all creation and commandment.
Blessed be Allah the Lord of the worlds! (O mankind) Call upon
your Lord humbly and in secret. Lo! He loveth not aggressors."

(7: 54, 55)

After birth, bathe the infant and say adhan in its right and
Iqamat in its left ear. On the birth of Hazrat Husain [R.A.A.],
the Holy Prophet [S.A.W.] had said adhan and Iqamat in his
ears." ( Tabrani )

The Holy Prophet [S.A.W.] is also reported to have affirmed:
"Whenever someone begets a child and says Adhan in its right
and Iqamat in its left ear, the child is immunised against the af-
fliction of Umm-ul-Sibiyan by this act." (Abu Ya'la)

L " Umm-ul-Sibiyan " refers to Epilepsy which develops in children due to polluted

air. The children faint under the effect of this ailment

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Etiquettes of Life in Islam

There is great wisdom in conveying the names of Allah and
His Messenger [S.A.W.] to the ears of a new-born infant.

In his work entitled ‘Tuhfa-tul-Wadud’, ‘Adlama Ibn
Qayyim observes: "The significance of this act is that the
proclamation of the Greatness and Glory of Allah should be the
first to reach the ears of a human being. And the affirmation of
belief which he will render in full consciousness later in order to
enter the fold of Islam should be conveyed to him in the very
first day of his life as a man is prompted to recite Kalimah
Tauhid (Affirmation of belief in One God) at the time of his
death. Another advantage of saying the Adhan and Iqamat in the
ears of the child is that the devil, who lies in ambush planning to
entrap the human being in trials, flees, on hearing the, sound of
Adhan and before the devil can draw the soul of the child
towards himself, the child is called towards Islam and worship of
Allah."

7. After the Adhan and Iqamat get a date chewed by some pious
man or woman and paste its pulp on the palate of the infant and
ask that man or woman to offer a prayer invoking grace and
blessings of Allah upon the child. Hazrat Asma [R.A.A.] reports:
"When ‘Abdullah ibn Zubair [R.A.A.] was born I put him in the
lap of the Holy Prophet [SAW.]. The Holy Prophet [S.A.W.]
asked for a date, chewed it and applied his sacred saliva inside
the mouth and pasted the chewed pulp of date on the palate of
‘Abdullah ibn Zubair. Afterwards, the Holy Prophet [S.A.W.]
offered a prayer invoking grace and blessings of Allah upon the
child."

Hazrat ‘A’isha [R.A.A.] states: "Infants were brought to the
presence of the Holy Prophet [S.A.W.]. The Holy Prophet
[S.A.W.] used to Tehnik 2 and pray for the favour and blessings
of Allah upon him." ( Muslim )

2. 'Tehnik' means to chew the date into a soft pulp and apply this pulp on the pal-
ate of the infant.

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Decent Living

When Hazrat Imam Ahmad ibn Hanbal [R.A.A.] was
blessed with a child, he asked for Meccan date which was avail-
able in the home and requested a pious lady Umm ‘Ali [R.T.A.]
to perform the Tehnik.

8. Give your child a fine name, preferably a name resembling that
of the Prophets [peace be upon them] or put a prefix ‘Abd with
some attribute of Allah, just as Abd- Allah or Abd-Rahman, to
make up a name for your child.

The Holy Prophet [S.A.W.] has affirmed: "On the Day of
Judgement, you shall be called by your names. So prescribe fine
names for yourselves." {Abu Dawud )

Furthermore, the Holy Prophet [S.A.W.] observed: "Among
all your names Abdullah and, ‘Abdul Rahman are the most
favourite of Allah.” In addition, the Prophet [S.A.W.] affirmed:
"Prescribe those names which resemble the names of the
Prophets [A.S.]."

It is recorded in Bukhari that the Holy Prophet [S.A.W.]
also observed: "Name your children after my name, but do not
give them my 'Kuniyyaf."

9. If you have prescribed a wrong name due to ignorance, change it

and prescribe some good name. The Holy Prophet [S.A.W.] used
to alter wrong names. The name of one of Hazrat ‘Umar’s
[R.A.A.] daughter was ‘Asiya. The Holy Prophet [S.A.W.]
changed it and named her Jamila [R.A.A.]. (Muslim )

The original name of Hazrat Zainab [R.A.A.] the daughter of
Abu Salama [R.A.A.] was ‘Barrah’ which means ‘the pious one’.
On hearing this name, the Holy Prophet [S.A.W.] observed: "Do
you make a self proclamation of piety?" The people submitted,
"What other name shall we prescribe then?" The Prophet
[S.A.W.] observed: "Name her Zainab." (Abu Dawud )

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Etiquettes of Life in Islam

10. Perform the Aqiqa ceremony on the seventh day of the birth of a
child. Sacrifice two lambs for a boy and one if the baby is a girl.
However, it is not obligatory to slaughter two lambs for a boy.
You may sacrifice one animal also. Get the hair of the head of
the baby shaved off and give away in charily gold or silver equal
in weight to these hair. The Holy Prophet [S.A.W.] has
observed:

"Prescribe a name for the child on the seventh day after
birth and perform ‘Aqiqa 3 ceremony after getting the baby’s
head shaved off." ( Tirmidhi )

11. Get the male child circumcised on the seventh day after birth.
However, if for some reason the operation is put off, it is
obligatory to get the circumcision performed before the male
child reaches the age of seven. Circumcision is part of Islamic
faith.

12. When the child learns to speak, teach him first of all to recite:
'dill $101,1) La Ilaha Illallahu. (There is no god but
Allah.) The Holy Prophet [S.A.W.] has observed:

/’When your offspring starts speaking, teach him to recite:
^ aj)0 La Ilaha Illallahu. (There is no god but Al-
lah) and never fear about his end. When the milk teeth are
uprooted, order your child to observe prayers.

The Tradition also record that whenever a child in the
household of the JHoly Prophet [S.A.W.] began to speak, the
Prophet [S.A.W.] used to teach him the second verse of Surah
al-Furqan in which the concept of the belief in One God has
been beautifully expressed in a concise form.

(jdH\ ^ &

3. See the prqyer to be offered at the time of ‘Aqiqa on p. 373.

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Decent Living

"He unto Whom belongeth the sovereignty of the heavens
and the earth, He hath chosen no son nor hath He any partner
in the sovereignty. He hath created everything and hath meted
out for it a role."

13. Feed the child on your breast-milk. The mother owes this obliga-
tion to the child. The Holy Qur’an has made repeated references
to this favour of the mother to her child and has enjoined the
pious to treat their mothers with extraordinary devotion in
return for their favour. It is the duty of the mother to inculcate
in the soul of the child belief in One God, devotion to the
Prophet [S.A.W.] and love of religion along with the drops of her
milk which she feeds to the child. She should make sui'e that the
heart and soul of her child completely assimilates the spirit of
religion. Do not ease your burden by transferring the duty of
rearing the child to a nurse. Perform this pleasant obligation of
religion yourself and enjoy spiritual satisfaction and ecstasy.

14. Avoid frightening the children. The fright instilled in the mind
of the child in the early years overshadows his mind and intellect
for the remainder of his life and these children usually prove
incapable of achieving extraordinary success in life.

15. Make* it a point not to shout at, reproach or rebuke children on
eveiy trifling matter. Make an affectionate endeavour to train
the children to form good habits with devotion and good sense
instead of expressing annoyance or contempt on the faults of
children. However, act in such a way that children must remain
in fear that you will not tolerate any of their actions which do
not conform to the dictates of religion.

16. Always treat your' children with affection, love and tenderness.
Keep them happy by providing for their needs and requirements
according to you means. Promote sentiments of loyally and devo-
tion in your children.

Once Hazrat Mu'awiya [R.A.A.] asked Ahnaf ibn Qais

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Etiquettes of Life in Islam

[R.A.A.], "Say, in what manner the offspring should he treated?"

Ahnaf ibn Qais [R.A.A.] answered: "Amir-ul-Mo’minin, the
offspring are the fruit of our hearts, a support for our hacks; we
are like the sky providing a protective shade over them; we are
like a soft and harmless ground on which they recline. It is they
who give us the incentive to perform great deeds. Hence if they
demand anything from you, fulfil their demand with a generous
heart. If they are stricken with sorrow, alleviate their grief. Con-
sequently they will love you and appreciate your paternal con-
cern. Do not he an intolerable burden on them to the extent that
they should in annoyance wish that you were better dead than
alive and hate to come near you.”

Hazrat Mu'awiya [R.A.A.] was deeply moved on hearing
this wise speech of Ahnaf ibn Qais [R.A.A.] and remarked:
"Ahnaf [R.A.A.] I swear in the name of Allah that when you
came and sat beside me I was burning with rage against Yazid."

Later, when Hazrat Ahnaf [R.A.A.] departed Hazrat
Mu’awiya’s [R.A.A.] anger had cooled down and he felt recon-
ciled to Yazid. He at once sent two hundred dirhams and two
hundred dresses as a token of love to Yazid. On receiving these
presents, Yazid divided them into two equal portions and
despatched one hundred dirhams and a hundred dresses as a gift
to. Hazrat Ahnaf ibn Qais [R.A.A.],

17. Pat the heads of children with affection; take them up and seat
them in your laps, fondle them and treat them in good humour.
Do not rule over them as an irate tyrant. Such an attitude stunts
the growth of affectionate sentiments towards parents in the
hearts of children, destroys their self-confidence and adversely
affects the development of their inborn faculties.

On one occasion Aqra’ ibn Habis [R.A.A.] came to the
presence of the Holy Prophet [S.A.W.]. The Holy Prophet
[S.A.W.] was at that time engaged in fondling Hazrat Hassan

i

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Decent Living

[R.A.A.]. Aqra’ [R.A.A.] felt rather surprised and submitted, "O
Holy Prophet [S.A.W.] do you also fondle children. I have ten
children and have never shown fondness to even one of them"—
The Holy Prophet [S.A.W.] raised his eyes and taking a look at
Aqra’ observed: "If Allah has deprived your heart of kindness
and affection, what can I do!"

Hazrat ‘Amir [R.A.A.] held a high post in the government
during the reign of Hazrat Umar [R.A.A.]. He once paid a call at
the house of Hazrat ‘Umar [R.A.A.] and was astounded to see
that a few children had mounted the chest of the Caliph and
were engaged in play. The Caliph realised the feelings of an-
noyance writ large on the face of ‘Amir [R.A.A.] and enquired,
"What manner of treatment do you show to your children?"
‘Amir [R.A.A.] now got the opportunity to express his viewpoint
on the matter. He said: "Amir-ul-Mo’minin, as soon as I enter
my house the people of my household are struck with terror and
stand dumb with fear." On hearing this, Hazrat ‘Umar [R.A.A.]
said in a deep tone of sorrow:

"‘Amir [R.A.A.], you are a follower of the Holy Prophet
[S.A.W.] and yet are ignorant of the important injunction that a
Muslims should behave towards his family members with
extreme love and deep tenderness."

18. Concentrate all your efforts to train and educate your children in
piety and honesty and consider the greatest sacrifice too little to
achieve this purpose. This is an obligation laid upon you by
religion; it is a favour you owe to your children; and it is the
greatest good that you can do to yourself. The Holy Qur’an
affirms:

- fiis j jasai £ £s'i

"O Believers, protect yourself and the people of your
household from the fire of Hell."

The only means of obtaining salvation from Hell-Fire is

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Etiquettes of Life in Islam

that man should be aware of all the requisite knowledge about
religion and his life should pass in loyalty and devotion to the
commands of Allah and His Messenger [S.A.W.].

The Holy Prophet [S.A.W.] has observed: "The best gift that
a father can bestow upon his son is to arrange good education
and training for him."' ( Mishkat )

In addition to this, the Apostle of Allah [S.A.W.] affirmed:
"The actions of man cease with his death. But there are three
deeds whose reward and blessing continue to reach him even
after death: One that he should make a Sadaqa Jariah
(Recurring Charity). Secondly, he should leave behind a legacy
of knowledge from which people may continue to derive benefit;
thirdly, pious offspring who continuously invoke mercy of Allah
upon him." (Muslim )

In fact the pious offspring are the only means of keeping
alive your cultural traditions, religious doctrines and the concept
of faith in One God, after you have expired. The believer prays
for pious offspring so that the younger generation may keep the
message of the old generation ever green and alive.

19. When the children attain the age of seven year's, teach the
‘Namaz’ and urge them to observe prayers. Take them to the
mosque with you to arouse their interest. If the children neglect
to observe prayers when they have attained the age of ten, ad-
minister suitable punishment to them. By word and action make
it absolutely clear to them that you will not tolerate their evasion
of saying prayers.

20. When the children attain the age of 10 years, give them separate
beds to sleep in. The Holy Prophet [S.A.W.] has observed:

"When you children are seven years old, urge them to ob-
serve prayers. When they attain the age of ten and neglect
saying prayers, punish them, and after this age provide separate

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beds for them to sleep in."

21. Always keep your children clean and neat. Take care that they
are clean, neat and bathed. Keep their dress pure and clean.
However, avoid excessive adornment or ostentation in dressing
up children. Keep the dress of a female child simple and clean.
Do not spoil the nature of your children by dressing them up in
gaudy and flamboyant clothes.

22. Do not point out the faults of your children in the presence of
others and strictly abstain from degrading or hurting the self-
respect of your childi'en.

23. Do not express your dismay at reforming your children in their
presence. Instead praise them generously even for their ordinary
virtues in order to boost up their morale. Make constant en-
deavours to encourage them, and to foster self-confidence and
boldness in them so that they may strive for the highest goals in
the field of life.

24. Keep telling the children the stories of the Prophets [A.S.], tales
of the pious people [R.A.A.] and episodes of the courageous feats
pf the illustrious companions of the Holy Prophet [S.A.W.]. This
must be considered an essential means of training, civilising,
character-building and arousing love for religion among the
young and despite countless other pre-occupations you must find
some time to talk on these subjects withe your children. Recite
to them the Holy Qur’an in a sweet rhythmical voice frequently
and on occasions relate to them the stirring stories and tradi-
tions of the life and work of the Holy Prophet [S.A.W.]. In this
manner, you should tiy to inculcate in the hearts of the young
warm sentiments of true love and devotion to the Holy Prophet
[S.A.W.].

25. Let the children distribute food or money to the poor with their
own hands sometinq.es so that the virtues of liberality, generosity
and charity to the poor may develop in their hearts. On occa-
sions, let brothers and sisters distribute shares of food or other

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Etiquettes of Life in Islam

eatables among themselves without your aid. This will create in
them an awareness of the rights of others and accustom them to
fair-dealing.

26. Do not comply with each legitimate or non-genuine desire of the
children. By means of patience and common-sense teach them to
give up this habit. Be strict with them at times and do not turn
them into obstinate and self-willed youngsters by showering
excessive love upon them.

27. Avoid thundering and shouting at the highest pitch of your voice
and urge the children to speak softly in a moderate tone and
abstain from shouting or railing at each other.

28. Inculcate the habit of self-help in children. They should not look
to the servants to do every little job for them. This habit makes
the children lazy and crippled in some ways. Foster the habits of
sturdiness, hard work and strenuous application among the
children.

29. In the event of an altercation taking place among children, do
not lend undue support to your own child. You must realise that
the sentiments which you cherish in your heart for your child
are exactly the same which other people have for their children.
Keep in view the faults of your own child and in all untoward cir-
cumstances try to pinpoint the error and fault of your own child
and then make an earnest endeavour to eliminate these childish
shortcomings in a wise manner by exercising constant vigilance.

30. Show equal treatment to all your children and avoid going to ex-
tremes in the matter of behaving towards children. If you are
naturally drawn towards a particular child then, of course, it
can’t be helped. Yet in behaviour and dispensation of require-
ments you must show equal treatment and evenhanded justice.
Do not show distinctive favour to a child to the dismay of other
children. This will foster inferiority complex, hatred and frustra-
tion and all this will finally erupt into rebellious conduct These

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evil sentiments greatly retard the development of natural
faculties of a child and leave an adverse effect on the . moral and
spiritual growth of child’s personality.

On one occasion Hazrat Bashir [R.A.A.] took his son Hazrat
Noaman [R.A.A.] to the presence of the Holy Prophet [S.A.W.]
and submitted: M 0 Prophet of Allah [S.A.W.]! I possessed one
slave and I have transferred that slave to the ownership of this
son of mine." The Holy Prophet [S.A.W.] enquired: "Have you
given a slave to each of your sons?" Hazrat Bashir [R.A.A.] sub-
mitted: "No." Thereupon the Holy Prophet [S.A.W.] commanded
him: "Take the slave back from him. Pear Allah and show equal
treatment to all of your children." Hazrat Bashir [R.A.A.]
returned home and revoked the transfer of ownership of the
slave to Noaman. According to another tradition, the Holy
Prophet [S.A.W.] had observed on that occasion: "Do not make
me a witness of sin. I shall not be a witness to injustice." In yet
another tradition it is reported that the Holy Prophet [S.A.W.]
observed to Hazrat Bashir [R.A.A.]: "Do you wish that all your
sons should behave equally well towards you?" Hazrat Bashir
[R.A.A.] submitted: "O Prophet of Allah [S.A.W.]: Yes, why not!"
The Holy Prophet [S.A.W.] observed: "Do not act in this manner
then." {Bukhari, Muslim)

31. Always present a good practical model before the children. Your
own life style serves as a mute and permanent precept for your
children. Children constantly lean and adopt lessons from your
own conduct in life. Do not tell a lie even as a matter of fun
before the children.

Hazrat ‘Abdullah b. ‘Amir [R.A.A.] relates an episode from
his own life as follows: "One day when the Holy Prophet
[S.A.W.] was present in our house, my mother called for me and
said: "Come here, I have something for you." The Holy Prophet
[S.A.W.] was watching. He [S.A.W.] observed to my mother,
"What is it that you want to give to the child?" My mother sub-
mitted: "I wish to give him a date." The Holy Prophet [S.A.W.]
observed: "If you had called the boy on the pretext of giving him

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something and in fact did not give him anything on his arrival,
surely this sin of falsehood would have been added to the scroll I
of your deeds." (Abu Dawud )

32. Celebrate the birth of a female child with as much rejoicing as
you observe on the birth of a male child. Boy or girl, both are a
gift from Allah and only He knows better whether a boy or a girl
is propitious for you. It does not behove a faithful of Allah to
demure or feel crest-fallen on the birth of a gii-1. Such behaviour
is the height of ingratitude and an insolence towards the Omnis-
cient and Merciful Allah.

The Tradition records: "When a girl is born to someone
Allah sends angels to his home who pronounce: "O inmates of
this house! peace be on you." The angels take the baby girl under
their wings and passing their hands on her head in a gesture of
affection observe: "This is a weak creatui'e boi'n out of a weak
creature. Whosoever protects and rears this infant girl, Allah
shall sustain him till doomsday." (Tabrani)

33. Train and bring up your girls with a sense of great pleasure,

spiritual satisfaction and in the spirit of religion. In return for
this pious sei-vice anticipate from Allah that He will admit you to
the uppermost level of Paradise. The Holy Prophet [S.A.W.] has
affirmed: "The man who patronises three daughters or three
sisters, educates them and teaches them good manners and be-
haves kindly towards them till they become independent of his
care by the will of Allah, is entitled by Allah to enter Paradise."
Thereupon a person submitted: "If thei'e be only two daughters
or two sisters?" The Holy Prophet [S.A.W.] affirmed: "The same
rewai'd will be given for similar conduct towards two daughters
or two sisters." Hazrat Ibn ‘Abbas [R.A.A.] observes: "Had the
people enquired about the reward for rearing one girl in this
manner, the Holy Prophet [S.A.W.] would have given the same
glad tidings." (Mishkat)

Hazrat ‘A’isha [R.A.A.] narrates, "One day a woman accom-

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panied by two small girls came to visit me and begged me to give
her something. I had only one date which I handed over to her.
The woman divided the date into two halves and gave one half to
each girl, leaving nothing to eat for herself. Afterwards she stood
up and went out. The same moment the Holy Prophet [S.A.W.]
entered the house. I related the whole matter to him [S.A.W.].
On hearing the casej the Holy Prophet [S.A.W.] observed: "Any
man who is put to trial on account of daughters being born to
him and he comes out of the trial successful by virtue of showing
good treatment to his daughters, these girls will serve him as a
shield against the fire of Hell on the Day of Judgement."

(Mishkat)

34. Do not look down up the female child, nor show preference to

the boy over the girl in any matter. Treat both with equal love
and behave towards both in an equal manner. The Holy Prophet
ES.A.W.] has affirmed: "Anyone who is blessed with the birth of
a girl and does not bury her alive in the manner of the pagan
days and does not look down upon her; neither shows preference
to the boy over the girl nor considers the boy in any way supe-
rior to the girl, such a man will surely be admitted into Paradise
by Allah." {Abu Dawud)

35. Give the prescribed share to the girl out of your property will-
ingly and with careful attention. This share is ordained by Allah
and no one has the authority to increase or decreases the
amount of this share. It does not behove a pious believer to make
excuses in the matter of paying the share of the girl or to feel con-
tent by giving away some fraction of it according to his own per-
sonal views. Such an action is a breach of covenant with Allah as
well as tantamount to offering an insult to the religion. (Allah
forbid!)

36; Along with these practical measures, say prayers from the
depths of your soul and with sincere devotion of heart for your
offspring. We may trust the Munificent and Kind Allah that He
will not let earnest prayers offered by the parents out of the
depth of their soul go unanswered.

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Etiquettes of Life in Islam

Etiquettes of
Friendship

1. Love your friends and become the object of love of your friends.
The man who is held in deep affection by his friends and who
cherishes feelings of love for his friends is the most fortunate per-
son. The person who avoids the company of other people and
whom the people regard with feelings of disgust is the most
.deprived man. The man who has no wealth is not poor. In point
of fact great poverty consists in being friendless. A friend makes
life beautiful, acts as a supporter in the journey of life and is a
gift of Allah. Make friends and become friends of others. The
Holy Prophet [S.A.W.] has affirmed:

"The believer is an embodiment of love and affection. And
the man who neither loves other nor is loved by others has no
good or virtue in him." (Mishkat, Bab al-Shafqat)

The Holy Qur’an has affirmed:

ui .<*>

"The believing men and believing women are protecting
friends of one another." ( 9 : 71 )

The Holy Prophet [S.A.W.] used to cherish deep feelings of
affection for all his illustrious companions [R.A.A.] so each one
of them entertained the happy thought that the Holy Prophet
[S.A.W.] loved him more than any one else.

Hazrat ‘Amr b. al-‘As [R.A.A.] reports: "The Holy Prophet
[S.A.W.] used to converse with me with such deep attention and
sincerity and lavished such great care on me that I came to
believe myself to be the best person among my people. And one
day I submitted to the Holy Prophet [S.A.W.]: "O Prophet of
Allah [S.A.W.]: Who is better - Me or Abu Bakr?" The Holy

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Prophet [S.A.W.] observed: "Abu Bakr is the better one." I sub-
mitted again: "Who is better -Me or ‘Umar [R.A.A.]?" The Holy
Prophet [S.A.W.] affirmed: "Umar is better." I submitted once
more: "O Prophet of Allah [S.A.W.]: Who is better - Me or
‘Uthman [R.A.A.]?" The Prophet of Allah [S.A.W.] observed:
"Uthman is better than you." I then requested the Holy Prophet
[S.A.W.] to explain the real matter in detail whereupon the Holy
Prophet [S.A.W.] told me the plain truth. I felt greatly ashamed
of myself and wondered what impelled me to ask such questions!

2. Maintain amicable social relations with your friends and try to
develop sincere links and continue to cement friendships. Avoid
adopting an attitude of annoyance with your friends or keeping
aloof from them. When a man lives in the society of other men
and has to participate in social matters, it is inevitable that he
should suffer different kinds of shocks. Sometimes his senti-
ments are hurt; at other times his reputation is tarnished; one
time his peace is disturbed, other times his usual activities are
interfered with. Sometimes things are done against his temper
and desires; at other times his patience and endurance are
severely tried and at times he has to suffer great financial loss.
In other words, he has to face all kinds of trials and tribulations.
But when a man suffers these hardships, his heart is
strengthened and he gains in wisdom and experience. Good
morals develop in his personality and passing through a natural
process of training and purification he makes rapid spiritual and
moral progress. He thus acquires the sublime virtues of
patience, forbearance, selflessness, affection, sympathy,
humanity, respect, loyalty, devotion and co-operation, sincerity
and love, generosity and gallantry, kindness and favour to the
highest degree and he becomes an instrument of goodness and
blessing for the human society. Every man holds him in esteem
and values his friendship; each man considers him a source of
blessing in his favour. The Holy Prophet [S.A.W.] has observed:

"The Muslim who participates in social matters with other
men and shows forbearance if he suffers any pain from them is a
far better person than the one who isolates himself from the

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people and is dismayed at the hardships caused by others."

(Tirmidhi)

3. Form friendships with the pure and righteous people. In the
choice of friends do keep in mind the thought as to how far the
people with whom you are forging bonds of amity and friendship
can prove useful to you from the viewpoint of religion and
morality. There is a famous maxim which says: If you wish to
ascertain the moral state of a man, look at the moral condition of
his friends." And the Holy Prophet [S.A.W.] has observed: "A
man follows the beliefs of his friend, hence each man should
deeply consider the question as to what kind of a man is the per-
son with whom he is striking a friendship.”

( Musnad Ahmad, Mishkat )

The observation that a man will follow the beliefs of his
friend implies that when a man keeps the company of his friend
he will be affected by the sentiments, thoughts, taste and the
mental outlook of his friend. He will inevitably begin to judge
things to the standard of likes and dislikes adopted by his friend.
Hence a man should exercise utmost care in choosing a friend
and should establish bonds of affection and friendship with a per-
son whose taste, temperament, and activities conform to the
tenets of faith and religion. The Holy Prophet [S.A.WJ has en-
joined: "Develop a relationship of love and friendship with a
believer only and eat and drink in his company only." Further-
more the Holy Prophet [S.A.W.] affirmed:

"Keep company with the believer and only the righteous
should eat from the Dastar Khwari * of a believer."

Eating together naturally stimulates sentiments of warm
affection and love between friends and these links should only be
developed with the believers who are Allah-fearing and
righteous people always keep away from those who have forgot-

4. Cloth spread on the ground on which food is laid for the diners.

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ten Allah and are irresponsible and indifferent in carrying out
the commands of religion and are immersed in immorality. The
Holy Prophet [S.A.W.] has described the nature of relationship
with a good and bad friend in a sublime allegory:

"The example of a good or a bad friend is like that of a
dealer of musk-perfume and an ironsmith who stokes the fur-
nace. In the company of the perfumer you will certainly derive
some benefit i.e. you will buy musk perfume or at least its sweet
odour will afford pleasure to you. On the other hand, the furnace
of the ironsmith will burn your house or set your clothes ablaze
or the foul fumes emitted by the furnace will give you a
headache." ( Bukhari , Muslim )

The Tradition is recorded by Abu Dawud in the following
words:

"The example of a pious friend is like that of a musk-
perfumery shop-keeper. If nothing, at least the benefit of sweet
smell can be derived from this friend. The example of an evil
friend is like that of a furnace. Even if your clothes are not set
ablaze, your dress will certainly be blackened by the fumes of the
furnace."

4. Love your friends for the sake of Allah. The favourites of Allah
are those who join together on the basis of Allah’s religion and
straggle shoulder to shoulder with perfect unity of mind and
soul to discharge their obligation of establishing the religion of
Allah and stand like a solid wall in defence of their creed.

The Holy Qur’an affirms:

(fV

"Lo! Allah loveth those who battle for His cause in ranks as
if they were a solid structure." (61: 4)

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Etiquettes of Life in Islam

And the Holy Prophet [S.A.W.] has affirmed:

Allah will ordain on the Day of Judgement: Where are
those people who used to love their fellows for my sake only. I
shall place them under My own shadow." (Muslim )

The enviable state of dignity in which these people will find
themselves on the Day of Judgement has been described by the
Holy Prophet [S.A.W.] in these words:

"There are some loyal servants of Allah who, though they
are not Prophets or martyrs, yet they shall be elevated to such
high status by Allah on the Day of Judgement that the Prophets
and martyrs will envy their good fortune." The illustrious com-
panions [K.A.A.] submitted: "O Prophet of Allah [S.A.W.]! Who
will be these fortunate persons?" The Holy Prophet [S.A.W.] af-
firmed: "These will be the people who loved each other on the
basis of the religion of Allah - they were not related to one
another by blood, nor had any commercial connection with each
other. I swear by Allah, the faces of these people will be glowing
with radiance nay they will be the emblems of pure light. When
all the people shall be trembling with fear, they shall be free
from fear. When all the people will be grief-stricken, they shall
know no sorrow." Afteiwards the Holy Prophet [S.A.W.] recited
this verse of the Holy Qur’an:

(1 Y'Jt)

ftfA L.'. > A <i ' l ’IM %*L

si 5 o>-s) 4 A»i £ 0 f

"Lo! verily the friends of Allah are (those on whom fear
(cometh) not, nor do they grieve." ( 10 : 62 )

Hazrat Abu-Darda [R.A.A.] states that the Holy Prophet
[S.A.W.] observed: "Some people shall be raised from their
graves on the Day of Judgement in a state that their faces will be
glowing with radiant light. They shall be seated on pulpits made
of pearls. Other people shall envy their elevated state. These dig-

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nified people, however, will neither include Prophets nor
martyrs." The companions submitted: "0 Prophet of Allah
[S.A.W.]! Who are these people? Tell us their distinguishing
qualities." The Holy Prophet [S.A.W.] observed: "These are the
people who love each other for the sake of Allah only."

(Tabrani)

5. Consider the love of pious people as a source of salvation in the
eternal life and a means of winning the favour of Allah. Pray to
Allah to bless you with the love of righteous people and beseech.
His favour to admit you to the ranks of the pious. Hazrat
‘Abdullah ibn Mas‘ud [R.A.A.] narrates: "A person came to the
presence of the Holy Prophet [S.A-.W.] and submitted: "0
Prophet of Allah [S.A.W.], a person, loves a pious man for his
piety, yet himself does not emulate the good deeds of this pious
man, how shall he be treated in the next world?” The Prophet of
Allah [S.A.W.] affirmed: "It does not matter at all. Man shall find
himself in the company of that person whom he loves. ( Bukhari )

One night the Holy Prophet [S.A.W.] was blessed with the
vision of Allah. Allah said to the Holy Prophet [S.A.W.]: "Ask
what thou wilt?” Thereupon the Holy Prophet [S.A.W.] said this
prayer:

"Allah! I beseech Thy favour to perform good deeds and
avoid evil deeds and I seek the love of the poor and Implore
Thee to grant me forgiveness and show me Thy Mercy. When
you wish to send a calamity over a people, lift me in a state in
which I may enjoy Your protection from the calamity. I implore
Thy love and I beseech Thee to grant me love of that person who
loves Thee and giant me the favour to perform deeds which may
serve as means of obtaining nearness to You."

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Etiquettes of Life in Islam

Hazrat Mu’adh ibn Jabal [R.A.A.] states that the Holy
Prophet [S.A.W.] affirmed: "Allah ordains that I owe love to
those people who develop links of love and friendship among
themselves for My sake and assemble at one place to recite My
name and meet each other for the love of Me and show good
treatment to each other in order to win My favour."

{Ahmad, Tirmidhi )

The Holy Prophet [S.A.W.] giving an inspiring description
of the meeting of two friends, observed:

"A man set out to call on his friend who lived in another
habitation. Allah appointed an angel to await him an the way.
The angel enquired of him: "Where are you going?" The man
made the answer: "I am proceeding to that village to see my
brother." The angel further enquired: "Does he owe you a debt of
favour which you are now going to receive from him?” The man
replied: "No, I am going to meet him only because I love him for
the sake of Allah." The angel thereupon told him: "Listen then!
God has sent, me to convey to you the glad tiding that Allah loves
you as much as you love your friend for Allah’s sake." (Muslim )

6. Make friendships with those who deserve to be your friends
from the viewpoint of Islam and then try your utmost to main-
tain a loyal and devoted friendly relationship throughout your
life. As the choice of pious people as friends is a matter of utmost
importance, so equally is the continuous endeavour to maintain
and strengthen these bonds of friendship.

The Holy Prophet [S.A.W.] has affirmed: "On the Day of
Judgement when there will be no shade anywhere except under
the heaven of Allah, only seven types of people will find place
under the shade of Allah's heaven. Of the first type will be two
persons who were friends of each other for no other purpose ex-
cept for the sake of Allah. The love of Allah would have forged a
common link of friendship between them and they would
separate from each other in the same condition. In other words,

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their friendship would be based on their common love of Allah
and they would endeavour to maintain and cement this bond of
friendship throughout their lives. And when one of them would
be near the end of his life, their friendship would be intact at
that time and they would part in this world as friends.

Trust your friends. Behave cheerfully while you are in their com-
pany. Avoid being gloomy and making your friends gloomy. Be
informal, frank and good natured amidst friends. Do not frown;
nor stand on formality. Tiy to act as an informal companion, a
good-natured mate and a cheerful comrade among your friends.
Your friends should not feel bored with your presence; rather
they should feel happy and alive in your company and should
feel drawn towards you.

Hazrat ‘Abdullah ibn Harith [R.A.A.] relates: "I have never
seen a person who smiled more often than the Holy Prophet of
Allah [S.A.W.]." ( Tirmidhi )

Hazrat Jabir b. Samrah [R.A.A.] narrates: "I was present in
over hundred sittings with the Holy Prophet [S.A.W.]. In these
sittings the illustrious companions [R.A.A.] used to recite verses
and related stories and anecdotes dating back to pagan times.
The Holy Prophet [S.A.W.] used to hear all this in silence and
even j oined in laughter himself at times." ( Tirmidhi )

Hazrat Shuraid [R.A.A.] reports that "on one occasion I was
sitting behind the Holy Prophet [S.A.W.] on the back of an
animal. During the journey I recited a hundred verses of Umaiya
ibn as-Salt to the Holy Prophet [S.A.W.]. After each verse the
Holy Prophet [S.A.W.] asked me to recite some more verses and
I complied." ( Tirmidhi )

Similarly, the Holy Prophet [S.A.W.], sometimes himself
used to relate stories in his company. Hazrat ‘A’isha [R.A.A.]
reports: "Once the Holy Prophet [S.A.W.] related a story to the
members of his household. A lady submitted: "This strange tale
resembles the stories of Khurafa." The Holy Prophet [S.A.W.]

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Etiquettes of Life in Islam

asked her: "Do you know the real story of Khurafa ?" and then
himself nan-ated the true stoiy of Khurafa in great detail.
Similarly, the Holy Prophet [S.A.W.] once related a very interest-
ing story of eleven women to Hazrat ‘A’isha [R.A.A.].

Describing the informal conduct and cheerful temper of the
illustrious companions [R.AA.] Hazrat Bakr ibn ‘Abdullah
[R.A.A.] relates:

"The illustrious companions [R.A.A.J used to throw the peel-
ings of melon at each other in playful fun, yet when the time
came for attack or defence the valour of the companions [R.A.A.]
outweighed others in this field also."

(Al-Adab-ul- Mufrad)

Hazrat Muhammad b. Ziyad [R.A.A.] reports: I have seen
the times of the righteous forebears. Several families of them
lived in a single mansion. On many occasions it so happened that
a family received a visit from a guest. At that moment food
would be cooking in a pot in the quarter of another family. So,
the host who had received a guest would go to the quarter of his
neighbour and bring over the food without informing the family.
The owners of the pot would then go about searching for their
pot of food and would ask the people: "Who has taken away my
pot?” The host who had taken the pot would then confess to him.
"Brother, I had received a visit from a guest so I took away your
pot of food." The owner of the pot of food would thereupon say,
"May Allah bless you by increasing the quantity of this food."
Muhammad ibn 5$iyad [R.A.A.] also states that when these
people baked bread, the same thing happened.

(Al-Adab-ul-M ufrad)

A saying of Hazrat ‘Ali [R.A.A.] is as follows:

"Let your heart be free at time. Let your mind conceive
pleasant notions, for mind also gets weary even as the body is
fatigued."

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8. Do not be dull and spiritless. Be of good cheer and keep your
spirits high. Beware, however, that your cheerful temper and
humour does not exceed proper limits. Along with a cheerful
temper, fun and recreation, you should never forget to observe
sanctity of religion, prestige and self respect, balance and
moderation in your activities.

The illustrious companion of the Holy Prophet [S.A.W.],
Hazrat Abdul Rahman [R.A.A.] reports that the illustrious com-
panions of the Holy Prophet [S.A.W.] neither were devoid of
humour nor walked about in a lifeless manner. They used to
recite verses and narrate tales and legends of pagan times in
their sittings. But when in any matter something was demanded
of them which did not conform to justice and truth, the pupils of
their eyes were inflamed with such intense anger as if they were
seized with a fit of madness." (Al-Adab-ul-Mufrad )

Somebody remarked to the renowned traditionist Hazrat
Sufyan b. Uyaina [R.A.A.] that humour is a nuisance. He
answered: "No, humour is a Sunnah, but only for the man who
knows the suitable occasion on which to practise it and has the
ability to indulge in good jokes.” ( Shark Shama’il Tirmidhi)

9. If you love someone, you must express your love to that person.
Its psychological effect on that person will be that he will develop
a sense of nearness to you. The exchange of feelings and pas-
sions on both sides will augment love and sincerity to an extraor-
dinary extent. Love then will no longer be merely a feeling con-
fined within the heart but will begin to play a potent role in prac-
tical life. Thus people will have an opportunity of taking deep
interest in the individual lives of each other and coming nearer
to each other.

The Holy Prophet [S.A.W.] has affirmed: "Any person who
cherishes in his heart sentiments of love and sincerity for his
brother, he should express these sentiments to his brother and
tell him clearly that he holds him in love and affection."

C Abu D^awud)

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Etiquettes of Life in Islam

On one occasion a man passed in front of the Holy Prophet
[S.A.W.], Some people were at that time in attendance on the
Prophet [S.A.W.]. One of them submitted; "O Prophet of Allah
[S.A.W.]! I love this man for the sake of Allah alone.” On hearing
this the Holy Prophet [S.A.W.] enquired form him: "Have you
told this to the man?" The man submitted: "No, I have not."
Thereupon the Holy Prophet [S.A.W.] urged the man: "Go and
tell the man that you love him for the sake of Allah." The man
stood up at once and approaching the passer-by expressed to
him his sentiments. The passer-by made the answer: "May Allah
love thee for whose sake you entertain feelings of love for me."

(Tirmidhi, Abu Dawud)

In order to cement the bonds of friendship and to bring
friends closer to each other for their mutual benefit, it is essen-
tial that you should take proper interest in the individual and
private matters of your friends and express to them your special
feelings of devotion and concern.

The Holy Prophet [S.A.W.] has observed:

"When a man establishes ties of friendship and fraternity
with another person he should ascertain from him his name,
father’s .name and particulars about his family as this
strengthens the roots of mutual friendship." ( Tirmidhi )

10. Adopt a moderate course in expressing your love and in the con-
duct of mutual relationship. Do not display such unconcern that
your love and connexion may appear doubtful, nor permit your-
self to go to such extremes of passion that your love and
friendship may assume the form of craziness and perchance you
may suffer a shock at times (Allah forbid!) Always observe
moderation and keep your feelings at balance. Adopt a moderate
attitude which may be enduring and long-lasting. Hazrat Aslam
[R.A.A.] states that Hazrat ‘Umar [R.A.A.] observed: 'Your love
should not assume the form of madness, nor should enemity ex-
cite you to perpetrate torture on other." I submitted: Sir, how

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should we de so?" Hazrat ‘Umar [R.A.A.] observed: "In this man-
ner that if you love someone you start hugging him in a childlike
fashion and display other forms of childish behaviour. And if you
feel angry with someone, you resolve upon the destruction of his
life and property and utter ruination." (Al-Adab-ul-Mufrad)

Hazrat ‘Ubaid Kindi [R.A.A.] reports: I heard Hazrat ‘Ali
[R.A.A.] observing: "Adopt a tender and moderate attitude
towards your friend; he might turn your enemy tomorrow.
Likewise, follow a tender and moderate course in your conduct
towards the enemy; he might become your friend sometime
later." (Al-Adab-ul-Mufrad )

11. Be loyal and devoted to your friends. The best form of devotion
to your friend is that you should increasingly try to elevate his
morals. You should be more concerned with his salvation in the
eternal world than his advancement in the material world. The
Holy Prophet [S.A.W.] observed: "Religion wholly consists in
seeking the welfare of others." The real test of a well-wisher is
that one should wish for his friend the same thing that one
wishes for his own self, for a man can never be his own ill-
wisher.

The Holy Prophet [S.A.W.] has affirmed:

I swear by Him Who hath power over my life, no man can
be truly pious unless he wishes for his brother the same thing
that he wishes for himself."

Laying down six obligations which each Muslim owes to the
other, the Holy Prophet [S.A.W.] observed: "And the believer
should act as a well-wisher of his brother both in his presence
and absence." Furthermore, the Holy Prophet [S.A.W.] affirmed:

"Without doubt Allah has ordained the ordeal of fire for
that man and He has forbidden his entry into Paradise who for-
feits the right of a brother Muslim after having sworn to fulfil
his obligation." Someone from afnong the illustrious companions

Etiquettes of Life in Islam

[R.A.A.] submitted: "What if that obligation relates to a very
minor thing?" The Holy Prophet [S.A.W.] affirmed: 'Yes, even if
he owes an ordinaiy branch of the ‘Pelu’ tree to. another
Muslim."

12. Share the grief and sorrow of your friends. Likewise, participate
actively in their joyous occasions. The purpose of your sharing
their grief should be to alleviate their suffering and the aim of
your participation in their festivities ought to be to enhance their
joy. Every friend rightly expects from his sincere associates that
they will stand by him in times of trial and will never desert him
in the hour of need. Similarly, he anticipates that his friends will
add to his felicity by increasing the grace of his festive parties
with their presence and active participation.

The Holy Prophet [S.A.W.] has observed:

"The Muslim fraternity is like a mansion. Even as each
brick supports and cements the other brick, so does a Muslim
act as a supporter and a source of strength for the other
Muslim." So saying the Holy Prophet [S.A.W.] interlocked the
fingers of his both hands and thus explained the mutual link and
close connexion that ought to subsist among the Muslim
community. ( Bukhari , Muslim )

The Holy Prophet [S.A.W.] enjoined: "In their sense of
mutual love and affection and perception of common distress,
you will find Muslims as one body; if one organ of this body is
afflicted, the whole body is affected by fever and sleeplessness."

C Bukhari , Muslim )

13. Meet your friends in a cheerful, amicable, joyous and sincere
manner. Greet them warmly and observe proper etiquettes in
receiving them. Avoid showing an indifferent, cold and uncon-
cerned behaviour. These evils create a rift in the hearts. Say
words of praise and thanks and joy and satisfaction during meet-
ings with your friends. Abstain from talk which i*eveals sorrow,

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grief and low spirits. Behave in such a manner during meetings
with your friends that they should he thrilled with feelings of joy
and liveliness. Do not greet them with such a gloomy face that
they may feel crestfallen and may come to regard your fellow-
ship as intolerable nuisance.

The Holy Prophet [S.A.W.] has affirmed:

"Do not look upon any pious deed as insignificant, may it be
greeting your brother with a cheerful heart." (Muslim )

On another occasion, the Holy Prophet [S.A.W.] observed:
'Your smile on seeing a brother is also an act of sacrifice on your
part." ( Tirmidhi )

Tenderness, politeness and civility generate feelings of affec-
tion and love in the heart and it is on the basis of these virtues
that a good society can be formed.

The Holy Prophet [S.A.W.] observes:

"I tell you the distinguishing marks of a person for whom
the fire of Hell has been made unlawful and who is a forbidden
person for the Hell Fire to consume: He is a man who bears a
sweet temper, tender heart and is soft-spoken." (Tirmidhi)]

The illustrious companions [R.A.A.] relate that the Holy
Prophet [S.A.W.] used to be attentive with his whole posture
towards the person with whom he was talking and listened to
the talk in rapt attention. Once the Holy Prophet [S.A.W.] was
sitting in the mosque. A man paid a call and the Holy Prophet
[S.A.W.] shifted his posture and shrank a little. The man sub-
mitted: "O Prophet of Allah [S.A.W.]! there is ample room here."
The Holy Prophet [S.A.W.] observed:

"A Muslim owes it to his brother that on seeing him, he
. should move for him a little." (Baihaqi)

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Describing the virtues of the believers, the Holy Qur’an
affirms:

"They are always very gentle to the believers."

The Holy Prophet [S.A.W.] has elucidated the same fact in
the following words:

"The believers are forbearing and soft-hearted like a camel
who is tied with a nose band; the camel is drawn to whichever
direction his nose-band is tugged and if he is made to sit on a
stone, he complies." ( Tirmidhi )

14. Whenever you differ among yourselves on any matter resolve it
at once. Always take the initiative to seek forgiveness and to
admit your fault.

Hazrat Abu Darda [R.A.A.] reports: "Once there was an ex-
change of hot words between Hazrat Abu Bakr and Hazrat
‘Umar [R.A.A.]. Hazrat Abu Bakr [R.AA.] felt it hard and went
to the Holy Prophet [S.A.W.] in a vexy sad and sony mood and
submitted: "O Prophet of Allah [S.A.W.]! A difference arose bet-
ween ‘Umar and myself whereupon I flew into rage and we ex-
changed some bitter words. Later, I felt greatly ashamed of
myself and solicited ‘Umar [R.A.A.] to forgive me. But, O
Prophet of Allah [S.A.W.]! ‘Umar was not reconciled and
declined to forgive me. I am feeling very much upset and uneasy
so have I come to you. The Holy Prophet [S-A.WJ observed:
‘Allah will grant you forgiveness and salvation’. Meanwhile Haz-
rat ‘Umar [R.A.A.] also realised his fault and rushed to Hazrat
Abu Bakr’s [R.A.A.] house. He was informed that Abu Bakr
[R.A.A.] has gone to the presence of the Holy Prophet [S.A.W.].
Whereupon ‘Umar [R.A.A.] also hurried to the presence of the
Holy Prophet [S.A.W.]. Signs of anger and displeasure appeared
on the countenance of the Holy Prophet [S.A.W.] on seeing Haz-

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rat Umar. Noting the displeasure against Hazrat ‘Umar, Hazrat
Abu Bakr [R.A.A.] felt deeply perturbed. He fell on his knees
and submitted to the Holy Prophet [S.A.W.] in great humility "O
Prophet of Allah [S.A.W.]! ‘Umar is not at fault. All blame rests
on me. I committed the fault. It was I’who spoke harshly to him."
Thereupon the Holy Prophet [S.A.W.] observed: "Allah sent me
as His Prophet among you and when in the early days you
refuted me, it was Abu Bakr who affirmed his faith in me and
stood by me at the cost of his life and property. Would you now
aggrieve my companion?"

Do not lose time in making peace. The longer the delay in
resolving quarrels, the deeper grow the roots of contention, and
the wider grows the gulf of separation between the hearts. The
following precept of Hazrat ‘Isa [A.S.] contained in the Bible is
intensely heart-warming:

"So if you are engaged in offering sacrifice at the altar and
you suddenly recall to mind that your brother has some com-
plaint against you, leave your offering at the altar and return at
once to your brother to make peace with him. Then go back to
the altar and make your offering."

The Holy Prophet [S.A.W.] has observed:

"The deeds of the people are presented to Allah on every
Monday and Thursday and every believer is granted pardon ex-
cept the one who nurses a grudge against any of his believing
brothers. Allah ordains: "Leave them so that they may resolve
their quarrel."

Who knows whether the next moment will bring death or
life! Who knows whether he will witness the next Monday or
Thursday! Why and on what hope do you delay in purifying your
heart and settling the complaints of your Mends? Is any sensible
person who believes in the Day of Judgement ready to present
himself with an impure, dark and gruesome heart before the
Almighty Allah?

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Beware also that if your friend admits his fault and
requests pardon, you should accept his excuse and forgive him
from the core of your heart.

The Holy Prophet [S.A.W.] has affirmed:

"The Muslim who declines to accept the confession of his
fault and a request for forgiveness from his brother Muslim is
held guilty of a sin as grave as the sin of cruelty and oppression
committed by an Octroi man who extorts an illegal cess."

15. Restrain your tongue even if friends talk or behave in a manner
which is offensive to your temper or taste. Do not utter harsh or
offensive speech in retaliation. Instead let the matter pass with
tact and gentle conduct.

The Holy Prophet [S.A.W.] observed:

Hazrat Moosa [A-S.] submitted to Allah: My Allah! Which
one is the dearest to you among your creatures?" Allah affirmed:
"That one who hath the power to take revenge. Yet forgives."

(Mishkat)

In addition to this, the Holy Prophet [S.A.W.] observed:

"The heaviest thing put in the balance of a believer on the
Day of Judgement will be his politeness. Allah looks upon that
person with intense wrath who utters indecent and foul speech."

Hazrat ‘Abdullah ibn Mubarak [R.A.A.] had defined the
virtue of politeness in three ways:

i. . . Aperson should meet others with a bright, smiling face.

ii. A man should spend his wealth on the destitute and needy
persons.

iii. A person should not cause harm to any one.

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Hazrat ‘A’isha [R.A.A.] reports: "The Holy Prophet
[S.A.W.] observed: "The worst man in the eyes of Allah on the
Day of Judgement will he the one whom the people avoid on ac-
count of his indecent and foul speech." ( Bukhari , Muslim)

16. Do not shirk your duty to reform your friends and train them in
righteousness. Do not let vanity and pride take root in the
character of your friends which is the greatest hurdle in their
reformation and moral uplift. Always tiy to persuade your
friends to realise their omissions and errors and develop moral
courage to confess their faults. They should always he mindful of
the fact that failure to realise one’s shortcomings and insistence
upon one’s faultlessness mars one’s spiritual development.

As a matter of fact it is veiy easy to show off false humility,
to call oneself as insignificant and to display submissiveness in
style and manners, but it is extremely difficult to sustain an in-
jury to your feelings, to listen to and admit your shortcomings
with a cool mind and to tolerate the criticism directed by your
friends against your personal faults. Yet true friends are those
who keep an enlightened eye on the conduct of their friends and
are always alert and alive to the task of protecting each other
from the evils of vanity and pride by sincere counsel and prac-
tical example.

The Holy Prophet [S.A.W.] affirms:

i. The passion which is allowed to prevail upon one’s good
sense.

ii. The greed and lust which is allowed to become the guiding
principle of one’s life.

iii. And vanity-the most dangerous of the three ills."

( Baihaqi , Muslim)

Criticism and accountability are lancets which purge the
moral existence of man from all undesirable elements. They aug-
ment moral strength and infuse new life into the individual and

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the society. To take offense, to get irritated and to consider
oneself as above the criticism and accountability of friends is
detrimental to one’s moral being as well as to evade healthy and
constructive criticism of one’s friends to check and protect them
from moral degradation. Do feel uneasy if you find hideous faults
and shortcomings in your friends and take wise measures to
eliminate those blemishes on the characters of your friends.
Similarly, give a chance with genuine humility and large-
heartedness to your friends that they should expose to you your
own foibles and faults. When your friends discharge this un-
pleasant duty towards you, do not be vainglorious, but welcome
their criticism with large heartedness, cheerfully and with a
grateful heart. Express your gratitude to them for their sincerity
and kindness. The Holy Prophet [S.A.W.] has described this
exemplary friendship in a most eloquent allegory.

"Each one of you serves as a mirror to his brother. Hence if
your see any fault in your brother, eliminate it." ( Tirmidhi )

There are five illuminating points in this allegory which can
make your friendship exemplary in genuine terms:

i. The mirror reflects the spots and stains on your person
when you stand before it with the intention of locating
these spots and stains. When you stand aside, the mirror
ceases to reflect these blemishes. Similarly, you should ex-
pose the foibles of your friend only if he willingly presents
himself before you for criticism and chastisement with an
open mind. At the same time, make it sure that his mind is
receptive to your criticism and that his heart is eager to ac-
cept suggestions for the correction of his faults. In the ab-
sence of these conditions, you should keep silent and put off
the matter wisely for a later occasion. In the absence of your
friend especially you should exercise the utmost care not to
utter a single word pointing to any shortcoming of your
friend, for this would be counted as back-biting and backbit-
ing divides the hearts rather than uniting them.

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ii. The mirror reflects very honestly all such spots or stains
which are really present on the face; it neither hides their
number nor makes an addition to them. Furthermore, the
mirror reflects only those deformities which are outwards
and apparent; it does not expose the hidden blemishes,
neither probes inward, nor presents an illusory picture of
your demerits. Likewise, you should also present a genuine
and true picture of the inadequacies and faults of your
friends. Moved by sentiments of undue politeness and flat-
teiy you should neither suppress the exposure of a few
foibles of your friends nor exaggerate their dimensions or
add to their number in the heat of your passionate oratory
and declamation. Moreover, point out only those faults of
your friends which are exposed in the normal conduct of
life. Do not display curiosity or an eagerness to spy into the
secrets of others. To expose the secret faults of your friends
is no moral service, in fact it is a perilous and immoral act
on your part.

The Holy Prophet [S.A.W.] once ascended the pulpit
and warned the congregation in a very high tone of his holy
voice:

"Do not pry into the vices of Muslims. Allah exposes
the hidden vices of a person who seeks to expose the faults
of his brother Muslims; and when Allah decides to expose
the faults of someone, He inevitably reduces the man to dis-
grace, even if such a man hides himself in the inner
recesses of his home." ( Tirmidhi )

iii. The mirror discharges its duty unaffected by any sort of
motives. Any one who faces the mirror, the mirror shows
him his true image without any reservations. The mirror
nurses no grudge or vendetta against anyone, nor wreaks
vengeance on anybody. You should also chastise your
friends unaffected by personal motives, feelings of vendetta
grudge, pique, or dishonesty. Your only motive in criticising

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your friends should he to enable him to reform himself, as a
man adorns himself by eliminating spots and stains from
his person by locating them through their reflection in the
mirror.

iv. No one feels annoyed at seeing his true image in the mirror,
nor commits the blunder of breaking up the mirror in a fit
of rage. Instead must people on looking into the mirror
begin to adorn themselves by removing the apparent
defects on their persons and in fact realising the valuable
services of the mirror in this regard are thankful to it in
their hearts. They are fully conscious of the fact that the
mirror has proved extremely helpful to them in the task of
embellishing their persons. They believe that the mirror
has done its natural duty remarkably and they put it away
carefully for use at another time. Similarly when someone
presents your true picture before you in his own words, do
not retaliate in annoyance. Instead express your gratitude
to him for his sincere performance of the obligation of
friendship. Feel grateful to him in your heart also, apart
from offering him thanks in words and set about reforming
yourself at once. Realising the value and greatness of your
friends with an open mind and with a sense of extreme
gratitude, request your friend to continue to show you the
favour of his valuable suggestions.

v. The final point is that "eveiy Muslim serves as a mirror
unto his brother Muslim." A brother is an emblem of sin-
cerity and love for his brother. A brother is loyal, devoted,
sympathetic a well-wisher and a helper in grief to his
brother. He feels restless on seeing his brother in trouble
and is overjoyed at his happiness. Hence the criticism of a
brother and a friend if motivated by feelings of extreme sin-
cerity, devotion, sympathy and love. It will be characterised
by a desire for the welfare and extreme concern for the best
interests of his friend. Every word of this friendly criticism
will reflect the spirit of reformation. Such a form of

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criticism may be rightly expected to unite the hearts and

correct the wrongs.

17. Exchange gifts in order to express your feelings of sincerity and
love for your friends and to deepen the relationship of love and
affection. Mutual exchange of gifts unites the hearts and
cements the bonds of love. The Holy Prophet [S.A.W.] has
observed:

"Exchange gifts with each other. This will generate mutual
feelings of love and eliminate feelings ox animosity and estrange-
ment from your hearts." (Mishkat )

The Holy Prophet [S.A.W.] himself often used to send gifts
to his illustrious Companions [R.A.A.], The Prophet’s Com-
panions [R.A.A.] also frequently exchange presents and gifts
among themselves. In the matter of exchanging gifts always keep
within your means. Whatever the status of the receiver, do not
think that your gift should necessarily he a costly one. Give ac-
cording to your means and whatever is easily available. The real
worth of your gift depends on your sincerity and the nature and
depth of feelings with which you have presented the gift. It is the
feelings of sincerity and deep passions of love and devotion
which unite the hearts and the cost or value of the gift is insig-
nificant in this regard. Do not regard the gift of your friend as
insignificant, however cheap in cost it may he. Instead put a high
value on the feelings of love and sincerity reflected by the gift of
your friend.

The Holy Prophet [S.A.W.] observed:

"Even if someone offers me the leg of a goat as a gift, I shall
accept it and if someone invites me to a dinner consisting of a
cooked leg of goat, I shall certainly join the feast." ( Tirmidhi )

You must answer a gift with a gift. The Holy Prophet
[S.A.W.] used to observe this rule strictly. The Holy Prophet’s
[S.A.W.] favourite gift was perfume. You should also consider

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the present of a perfume as a propitious gift. In the present-day
circumstances, the presentation of a book can also be regarded
as a propitious gift. In this connection, you should hold common
feasts at times. Invite your friends to dinner at home. When
friends invite you to functions at their homes, make it a point to
join their parties. Mutual entertainment promotes feelings of
love and affection, and bonds of fraternity are further cemented.
However, on these occasions instead of observing excessive for-
malities and laying out lavish quantities of food and drink, you
should put more emphasis on displaying and augmenting the
feelings of love and sincerity.

18. Look after your friends. Stand by them in their hour of need,
even at the cost of your own life and property. Asbahani relates
in a tradition: "A person came to Hazrat ‘Abdullah b. ‘Umar
[R.A.A.] and asked: Which one is the most favourite of Allah
among the people?" Hazrat ‘Abdullah b. ‘Umar [R.A.A.]
answered: "The most favourite person of Allah among the people
is he who affords the greatest benefit to his fellow men. The
deed which wins the greatest favour of Allali is that you should
make a Muslim happy in such manner that you should alleviate
his suffering or hardship or make a provision of food to satisfy
his hunger. I would go out with a brother Muslim in order to
help him in his need rather than sit in the mosque of the Holy
Prophet [S.A.W.] and perform I’tikaf. Allah shall full the heart
of that man with His favour on Doomsday who controlled his
rage at a time when he could give vent to his fuiy, if he so
wished. And the person who accompanied his brother in order to
help satisfy his nejed and actually provided for his need shall be
rewarded with the favour of Allah on Doomsday when the other
people will be staggering, this person will walk with a firm gait."

The Holy Prophet [S.A.W.] has affirmed: "Any man who
provides for the need of his brother, Allah shall always keep ful-
filling the need of that man. And any person who alleviates some
hardship of a Muslim, Allah on Doomsday shall remove one of
his hardships out of the many hardships of that day."

(Bukhari, Muslim )

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The Holy Prophet [S.A.W.] also affirmed: "Allah continues
to help a man as long as he continues to help his brother."

(Tirmidhi)

Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] has reported that the
Holy Prophet [S.A.W.] ob sewed: "The reward and blessing for
the act of providing for the need of a brother Muslim exceeds the
reward and blessing for performing an I’tikaf for a period of ten
years." ( Tabrani )

Hazrat Anas [R.A.A.] states that the Holy Prophet of Allah
[S.A.W.] obsewed: "A Muslim who conveys a message of felicity
and happiness to a brother Muslim and thus affords him happi-
ness, Allah shall, on Doomsday, make this messenger happy."

(Tabrani)

19. Be a trustworthy confident. If a friend, relying on your good
faith, confides his secret to you, you should safeguard his secret.
Do not betray the confidence of your friend. Make you heart an
iron vault for the safe keeping of secrets, so that friends may
take counsel with you without hesitation and also in order that
you may proffer good advice to your friends and extend your full
cooperation to them.

Hazrat ‘Umar [R.A.A.] nanrates: "When Hafsa [R.A.A.] was
widowed, I called on ‘Uthman [R.A.A.] and said to him: "If you
are agreeable I should give Hafsa in marriage to you." ‘Uthman
[R.A.A.] answered: "I shall think over the matter." I waited for
his message for many nights. Later ‘Uthman [R.A.A.] met me
and said: "I have no intention of marrying at the moment." I then
went to see Abu Bakr [R.A.A.] and proposed: "If you wish you
may take Hafsa [R.A.A.] as your wife." Abu Bakr [R.A.A.] kept
silent and make no answer. I was offended at the silence of Abu
Bakr. I was more deeply offended with him than even at the
response of ‘Uthman [R.A.A.]. Many days passed and one day
the Holy Prophet [S.A.W.] sent me a proposal to many Hafsa
[R.A.A.]. I accepted the proposal and gave Hafsa [R.A.A.] in mar-

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riage to the Holy Prophet [S.A.W.]. Later one day Abu Bakr
[RA.A.] met me and said: "You talked to me concerning Hafsa
[RA.A.] and I kept silent My response might have caused you
some pain." I replied: 'Yes, I did feel sore at your silence." Abu
Bakr [R.A.A.] thereupon told me: "I knew that the Holy Prophet
[S.A.W.] himself intended to send a proposal for marriage with
Hafsa [R.A.A.]. The Holy Prophet [S.A.W.] had confided this
secret to me and I did not intend to reveal it. If the Holy Prophet
[S.A.W.] had not expressed his intention concerning Hafsa
[R.A.A.], I would certainly have accepted your proposal."

(Bukhari)

Hazrat Anas [R.A.A.] relates: "One day I was playing with
boys of my age when the Holy Prophet [S.A.W.] arrived and
blessed us with ‘ salam ' [peace be on you]. The Holy Prophet
[S.A.W.] told me his need and sent me on some errand. The er-
rand took rather a long while. When it was over and I reached
home late my mother enquired: "Where have you been for so
long?" I answered: "The Holy Prophet [S.A.W.] had sent me on
an errand." She asked: "What for?" I said: "It is a secret matter."
Thereupon my mother advised me: "Look, do not reveal the
secret of the Holy Prophet [S.A.W.] to anyone." (Muslim )

20. Your moral conduct towards the people should be characterised
by a cosmopolitan, vast, comprehensive, and tolerant outlook, so
that people of every taste and temper, thought and ideal may feel
an uncommon sense of attraction towards you. Keeping in view
the particular taste, viewpoint and temperament of every one,
behave towards each person so wisely that no one’s feelings are
hurt. Do not adopt the unwise attitude of measuring everyone
according to your own particular standard of propriety, nor
make an absurd and unsuccessful attempt to mould every one
according to your own taste and temperament. The variety of
tastes and temperaments is a beauty of Nature. Do not deform
the beauty. Keep your relations according to the nature of ac-
quaintance and the temperament of your friends, give them
respect and importance accordingly and keep them attached in

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bonds of friendship with you by means of your own liberal
behaviour and good character.

An all-round genius as the Holy Prophet [S.A.W.] was, men
of all tastes and temperaments found consolation and content-
ment in his august company. Nobody felt any uneasiness due to
the magnanimous toleration and extraordinary charitable
nature of the Holy Prophet [S.A.W.]. The august company of the
Holy Prophet [S.A.W.] included embodiments of toleration and
affection like Abu Bakr [R.A.A.] and men of iron nature and
courage like ‘Umar Farooq [R.A.A.], pacifists who trembled at
the prospect of war like Hassan b. Thabit [R.A.A.] as well as the
gallant victor of Khybar Hazrat ‘Ali [R.A.A.]. There was Abu
Dhar Ghifari [R.A.A.] a saintly, gloomy figure as well as ‘Abdul
Rahman b. ‘Auf [R.A.A.], sumptuously rich and elegant in per-
son. It was by virtue of the cosmopolitan outlook, excellent con-
duct, deep love for humanity and the highest degree of states-
manship of the Holy Prophet [S.A.W.] that men of divergent per-
sonalities were extremely devoted to the person of the Holy
Prophet [S.A.W.] and the Prophet of Allah [S.A.W.] himself
treated everyone of them with such deep .consideration that
every one thought himself the most favourite friend of the Holy
.Prophet [S.A.W.]. Again, it was owing to this cosmopolitan
moral view-point, statesmanship, wisdom and unique selfless-
ness that the Holy Prophet [S.A.W.] formed that matchless
group of illustrious companions [R.A.A.], who despite their
variegated natures and temperaments, were welded together in
a unique combination characterised by uncommon unity, co-
operation and enviably deep mutual love and affection. The
mankind as a whole may rightly consider this era as the essence
and substance of its long existence so far.

Your friendships, in fact, can only be successful and long-
lasting when your collective attitudes and behaviour reflect
rationality, liberalism, patience and tolerance, forbearance and
magnanimity, forgiyeness and selflessness, mutual understand-
ing and humility, submissiveness, mutual accommodation of
each other’s sentiments and due consideration of each other’s in-

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terests in eveiy day life. You may judge from the following few
references from the life of the Holy Prophet [S.A.W.] how con-
siderate, magnanimous, liberal, forbearing and tolerant was the
Prophet of Allah [S.A.W.] towards the natural needs, feelings
and frailties of human beings:

* "I come to offer prayer and wish to prolong the prayers. But

I hear some infant crying on the woman’s side and I shorten my
prayers, for I cannot afford to put the mother of the child to
inconvenience by prolonging the prayers." ( Bukhari )

* Hazrat Malik bin al Huwarith states: "Some of us young

men of the same age group paid a visit to the Holy Prophet
[S.A.W.] in order to learn religion from him. We stayed with the
Holy Prophet [S.A.W.] for twenty days. The Holy Prophet was
very kind and tender in his dealings. At the end of our twenty
days’ stay, the Holy Prophet [S.A.W.] felt that we were anxious
to return home. The Prophet of Allah [S.A.W.] enquired from
us: "Tell me about the people you have left behind at home." we
related to him [S.A.W.] the affairs of our households in detail.
Whereupon the Holy Prophet [S.A.W.] commanded us: "Go back
to your wives and children. While living among them teach them
everything you have learnt here and urge them to observe piety.
Tell them the proper timings for offering prayers. When the
time for prayer comes, one of you should call the people for
prayers by saying Adhan and he who excels in knowledge and
good morals among all of you, should act as leader {Imam) in the
prayer." {Bukhari, Muslim )

* Hazrat Mu’awiya b. Hakam Sulami [R.A.A.] relates one of
his own experiences as follows:

"I was saying prayers behind the Holy Prophet [S.A.W.]
when a man sneezed. Forgetting that I was saying my prayers I
spontaneously replied . 4^ Yarhamakallah whereupon

the people started in rebuke at me. I said to them: "May Allah
protect you, why do you stare at me?" I felt, however, that the

230

Decent Living

people wanted me to observe silence, so I kept mum. When the
Holy Prophet [S.A.W.] had finished the prayers-May my father
and mother he sacrificed for him, for never had I seen nor saw
afterwards anyone who was a better teacher and guide than the
Holy Prophet [S.A.W.]-he did not reproach me, neither beat me,
nor rebuked me. He [S.A.W.] only observed: "This is worship
and it is not proper to talk in the prayer. Prayer is meant to an-
nounces the purity of Allah, to acknowledge His Greatness and
to recite the Qur’an." ( Muslim )

21. Be very much particular in prayers. Pray for your friends and
request them to remember you in their prayers. Pray for your
friends in their presence as well as in their absence. Think of
your friends and pray for them by name in their absence. Hazrat
‘Umar [R.A.A.] reports: "I requested leave of the Holy Prophet
[S.A.W.] to perform ‘Umrah. Granting the leave, the Holy
Prophet [S.A.W.] observed: "O My brother, do not forget us in
your prayers.” Hazrat ‘Umar [R.A.A.] says: T felt so happy on
hearing this observation of the Holy Prophet [S.A.W.] that I
would not have felt happier had I been offered the whole world.”

The Holy Prophet [S.A.W.] has affirmed: "When a Muslim
.says a prayer for his brother Muslim in absentia, Allah accepts
his prayer and appoints one of his angels on the Muslim who is
offering the prayer so that when this Muslim prays for his
brother Muslim the angel says: "Amen, you shall receive from
Allah for yourself too what you are asking for you brother."

(Muslim)

Beseech Allah in your sincere prayers: "Allah, clear our
hearts of all grudge, vendetta, enemity and misunderstanding
and tie us with bonds of sincerity and love. Make our relation-
ships pleasant by means of mutual cooperation and love." Say
this prayer of the Holy Qur’an also:

<h ^) {M && % U

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Etiquettes of Life in Islam

"Our Allah! Forgive us and our brethren who were before
us in the faith, and place not in our hearts any rancour towards
those who believe. Our Allah; Thou art full of pity, Merciful."

( 59 : 10 )

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Decent Living

Etiquettes for
the Host

1. Express your joy and love on the arrival of a guest. Greet him
with a cheerful heart. Welcome him with open arras and show
him every mark of respect and honour. Do not display stingi-
ness, indifference, cold attitude or resentment.

The Holy Prophet [S.A.W.] has observed:

"The people who believe in Allah and the Day of Judgement
should show hospitality to their guests." ( Bukhari , Muslim)

Hospitality includes all those matters which are essential
for showing due respect and honour to the guest and to make
provisions for his comfort, peace, happiness and fulfilment of his
needs. Showing respect to your guest means treating your guest
with politeness and in good cheer; to entertain him with
pleasant conversation, to make provisions for his rest and relaxa-
tion; to introduce him to your other respectable friends; to look
after his needs, to arrange provisions of food and drink for him
with a liberal and generous mind and to give personal service
and attention to all the requirements of your friend.

"Whenever respectable guests paid a visit to him, the Holy
Prophet [S.A.W.] used to attend to their hospitality himself."

"Whenever the Holy Prophet [S.A.W.] served meals to his
guest he [S.A.W.] used to prompt the guest repeatedly to par-
take more of the food. When the guest had taken to his fill and
expressed inability to eat more, it was then that the Holy
Prophet '[SA.W.] ceased urging him to take more.

2. When a guest arrives, say Salam [peace be on you] to him and
pray for him. Then enquire about his health.

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Etiquettes of Life in Islam

The Holy Qur’an affirms:

(fA ' I'f' 1 OtyljJO (J13 -

Mi-i<

"Hath the story of Abraham’s honoured guests reached thee
(0 Muhammad) when they came in unto him and said: "Salam"
Hazrat Ibrahim answered salam." (51: 24-25 )

3. Show generous hospitality to your guests and offer them the
best that is readily available. On arrival of his guests, Hazrat
Ibrahim [A.S.] at once got busy in making arrangements for
their dinner. He [A.S.] had a fat calf in his home, which he
slaughtered and got it roasted for his guests.

^ CHIP

"Then he went apart unto his house folk and brought a
fatted calf roasted for the guests; and presented it before them."

(51:26,27)

- 4-pM cH £,P Faragha ila ahlihi also bears the meaning
that Hazrat Ibrahim [A.S.] went inside his home to make
arrangements for the feast without informing any one lest the
guests should feel informal or forbid preparation of food for
them for fear of causing inconvenience to the host In that case,
it would not be possible for the host to entertain his guests.

Hazrat Abu Sharih, in his report of the manner in which
the Holy Prophet [S.A.W.] has urged the Muslims to show
hospitality to their guests, states as follows:

"I saw with my two eyes and heard with mine two ears
when the Holy Prophet [S.A.W.] was delivering this counsel:
"The people who believe in Allah and Day of Judgement should
show hospitality to their guests. The first night and first day of
his stay is the prized day and night for you." (Bukhari, Muslim)

234

i

Decent Living

To attribute ‘In’ am’ (reward) to the first night and first day
of the guest’s stay implies that as the munificent feels spiritual
contentment on giving away (reward) with deep sentiments of
joy and love, s similar behaviour should be displayed by the host
towards the guest on the first night and first day of his stay with
him. Likewise as the beneficiary receives the (reward) with joy
and happiness deeming it as his rightful due and appreciates the
munificence of his benefactor, a similar attitude should be
adopted by the guest towards his host during the first night and
first day of his stay with him. The guest should not stand on for-
mality and ought to accept the offerings of the host with senti-
ments of joy and close fellowship considering the host’s
hospitality towards him as his rightful due.

4. As soon as the guest arrives, think first of his natural human
needs. Make discreet enquiries as to whether he wishes to use
the toilet or bathroom. Arrange a bath for him, if it is required.
Even though it may be a late hour for meals, ask your guest if he
wants to eat or drink in such a discreet manner that he should
not decline as a matter of formality. Show your guest his bed
room where he is to stay.

5. Do not pester your guest with your constant company. Similarly
' do not keep him awake late in the night talking or discussing

matters. Allow him sufficient time to rest so that he may not feel
inconvenient. When the guests paid a visit to him, Hazrat
Ibrahim [A.S.] left them alone for a while and went inside his
home to prepare a feast for the guests.

6. Do feel pleasure when the guests are dining with you. Do not
show any signs of stinginess, annoyance or weariness. The guest
is not a- burden, but a source of blessing, grace and Divine
favour. Whomsoever Allah sends to you as a guest, ‘He sends
provisions for the guest also. The guest eats with you whatever
was decreed for him; he does not eat your share of the Divine
bounty. The visit of a guest adds to your honour and dignity.

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Etiquettes of Life in Islam

7. Protect the honour and dignity of your guest and consider his
honour and dignity as vital as your own. In case any one poses a
threat to the honour of your guest, you should consider it a chal-
lenge to your own honour and conscience.

The Holy Qur’an affirms that when the people of the habita-
tion assaulted the guests of Hazrat Lut [A.S.] with evil inten-
tions, Hazrat Lut [A.S.] rose up in their defence and declared:
"These people are my guests. Do not disgrace me by treating
them offensively. I hold their disgrace as an offence against my
1 own person."

(H9‘ HA

"He said: Lo! they are my guests. Affront me not! And fear
Allah and shame me not.” (22; 68-9 )

8. Observe all the etiquettes of hospitality with deep enthusiasm
and eagerness for three days. The guest has a right over you to
entertain him for three days and a believer should always be ex-
tremely generous in discharging their obligations. On the first
day the guest should be shown special hospitality. Hence make
sumptuous arrangements for the entertainment of your guest.
On the subsequent two days it does not matter if that level of
sumptuous entertainment cannot be maintained. The Holy
Prophet [S.A.W.] has observed:

"And hospitality is ordained for three days. Later whatever
entertainment the host offers to his guest is a charity on his
part." (Bukhari, Muslim)

9. Consider rendering service to the guest as your moral duty. Do
not consign your guest to the care of your servants and children.

f my. >5

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Decent Living

Instead devote yourself personally to the service of your guest.
The Holy Prophet [S.A.W.] used to look after the entertainment
of the guests personally. When Hazrat Imam Shafi [R.T.A.], paid
a visit to Imam Malik [R.T.A.] he was received with every mark
of honour and respect due to a guest and was lodged in his bed
room to sleep for the night. At dawn Imam Shafi heard a knock
on the door and a voice said in affectionate tones: "May Allah
show you His Mercy! Arise, the hour of prayer has come." Imam
Shafi at once got up and found Imam Malik standing on the
door with a vessel full of water in his hand. At this, Imam Shafi
[R.T.A.] felt some embarrassment, noticing which Imam Malik
[R.T.A.] remarked in deep affection "Never mind, brother, it is
obligatory to look after the guests."

10. Having lodged the guest, tell him the location of the toilet;
provide him with a vessel of water; point out the direction of the
Qiblah, and supply him with a prayer-mat. The servant of Imam
Malik [R.T.A.], having lodged Imam Shafi [R.TA.] in a room
submitted to him: "Hazrat! This is the direction of the Qiblah;
the vessel of water is placed here and the toilet is located this
way."

11. At dinner time wash your hands first and reach the table before
your guests wash their hands. When Imam Malik [R.T.A.] ob-
served this etiquette, Imam Shafi [R.T.A.] asked him the sig-
nificance of this gesture. Thereupon Imam Malik [R.T.A.] ob-
served, "Before starting the meal the host should wash his hands
first and reach the dining place before his guests in order to
greet them at the meal. At the end of the meal, however, it is the
guests whose hands should be washed first and the host should
wash his hands last of all lest some more guests should drop in
before the host gets up from the dinning place."

12. The quantity of food and the number of plates should be some-
what in excess of the actual number of guests. It is possible that
someone might turn up during the meal. In that case, the host
will have to get up and take the extra trouble of making further
arrangements. If the provisions and plates are already there the

237

Etiquettes of Life in Islam

new guest will be saved from embarrassment and will rather feel
happy and honoured.

13. Show selflessness and sacrifice in the case of a guest. Provide
comfort to him at the cost of your won convenience.

One day a person came to the Holy Prophet [S.A.W.] and
submitted: "0 Prophet of Allah [S.A.W.]! I am in a terrible agony
of hunger." The Holy Prophet [S.A.W.] sent word to one of his
holy wives [R.A.A.]: "Send whatever food is available," The
answer he [S.A.W.] received was: "In the name of Allah Who has
sent you as His Apostle, there is nothing except water available
here.” The Holy Prophet [S.A.W.] thereupon sent the same mes-
sage to a second wife and received the same reply. The Holy
Prophet [S.A.W.] made enquiries from each of his wives, but
answer was invariably the same. The Holy Prophet [S.A.W.]
then turned towards his companions [R.A.A.] and observed;
"Who among you will accept this man as his guest for tonight?" A
companion [R.A.A.] from among the Ansar submitted: "0
Prophet of Allah [S.A.W.], I accept this man as my guest."

The Ansari [R.A.A.] thereupon took the guest to his house
and told his wife: "I have brought a guest from the Holy Prophet
[S.A.W.] with me. Show him some hospitality." The wife
answered: "I have just enough food for children and no more."
The illustrious companion said: "Put the children to sleep by
diverting their attention to some thing else and when you serve
the meal before the guest, extinguish the lamp on some pretext
and sit down beside the guest so that he may feel we are sharing
the meal with him." In this manner, the guest ate to his fill, but
the hosts passed the night on an empty stomach. Next morning
when this illustrious companion [R.A.A.] reached to the
presence of the Holy Prophet [S.A.W.], the Prophet [S.A.W.] on
beholding him observed: The goodness both of you displayed
towards your guest has won you the immense pleasure of Allah."

(. Bukhari , Muslim )

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Decent Living

14. Even if your guest has treated you with had manners and given
you a cold shoulder on some occasion in the past, behave
towards him with generosity, liberality and magnanimity.

Hazrat Abul Ahwas Jashmi [R.A.A.] relates about his
father that once he submitted to the Holy Prophet [S.A.W.]: "If I
come across someone and he does not perform his duty of
hospitality and entertainment towards me and later if he hap-
pens to meet me, is it obligatory upon me to show him
hospitality? Or should I act towards him in the same impolite
and indifferent manner? The Prophet [S.A.W.] observed: "No,
you should perform your obligation of hospitality towards him in
any case." (Mishkat )

15. Make a request to your guest to offer a prayer invoking the
favour and grace of Allah on you, especially when the guest is a
man of piety, a devotee of religion and a person of excellent faith.
Hazrat ‘Abdullah b. Busr [R.A.A.] reports: "The Holy Prophet
[S.A.W.] once stayed as a guest with my father. We presented to
him a dish of ‘Harisa’. The Holy Prophet [S.A.W.] ate some of it.
Afterwards we offered some dates. The Holy Prophet [S.A.W.]
ate the dates and taking the kernels between the two forefingers
of his hand, cast them away. Finally we presented a drink. He
[S.A.W.] took some draughts of it and passed it on to the next
person sitting on his right. When the Holy Prophet [S.A.W.] got
up to leave, my father took hold of the bridle of his horse and
submitted: "0 Prophet of Allah [S.A.W.]! Pray for us." There-
upon the Holy Prophet [S.A.W.] prayed for him.

"O Allah! Bless the provisions you have vouchsafed to them
with Thy increased bounty, grant them salvation and show them
Thy Mercy." (Tirmidhi)

239

Etiquettes of Life in Islam

Etiquettes for
Guest

1. When you pay a visit to someone as a guest, do take some gifts
for the host or for his children according to your means. Keep in
mind the taste and liking of your host while choosing gifts for
him. Exchange of presents and gifts augments sentiments of love
and promotes intimate relationship. The gift creates a soft cor-
ner in the heart of the receiver for the donor.

2. Do not stay for more than three days as a guest with any one,
save under special circumstances or when the host insists on
your staying with him for a longer period. The Holy Prophet
[S.A.W.] affirms:

"It is not permissible for a guest to stay so long with the
host as to cause him trouble." (Al-Adab-ul-Mufrad )

‘Sahih Muslim’ reports: "It is not permissible for a Muslim
to stay so long with his brother as to make him a sinner." The
people submitted: "0 Prophet of Allah [S.A.W.]! How will a Mus-
lim make his brother a sinner in this manner?" "By staying so
long with his brother that his brother may be exhausted of all
means of entertaining him."

3. Do not always be a guest of others. Invite others also to be your
guests and entertain them liberally.

4. When you go to stay as a guest with somebody, take necessary
baggage and bedding etc. according to the season along with you.
In winter, especially, never forget to take the bedding with you,
otherwise the host will be put to extreme hardship. It is highly
improper that the guest shall in any way become an unbearable
burden for the host.

5. Keep in mind the engagements and duties of your host. Take

240

Decent Living

care that your host’s occupation, duties and engagements are not
in any way disturbed by your presence as a guest with him.

6. Do not make all sorts of demands on your host. Be content with
whatever provisions he makes for your comfort and entertain-
ment and thank him for this. Do not put him in any extraordi-
nary trouble.

7. If your host’s women are not your close or blood relation, avoid
entering into conversation with them without reason. Do not
eavesdrop on the mutual conversation of your host’s women.
Behave yourself in such a manner that your conversation or con-
duct does not become a nuisance for them. Do not violate the
privacy and the limitations of Purdah in any case.

8. If for some reason you do not wish to eat with your host, or you
are observing a fast, excuse yourself politely and say a prayer in-
voking the Grace and Blessings of Allah upon your host.

When Hazrat Ibrahim [A.S.] presented a sumptuous meal
to his venerable guests and the guests would not partake of it,
Hazrat Ibrahim [A.S.] said to them: "Gentlemen, why don’t you
eat?" In a bid to put Hazrat Ibrahim at ease the angels sub-
mitted: "Please do not take it ill. As a matter of fact, we cannot
eat. We have come only to convey the glad tidings of the birth of
a talented son to you."

9. When you attend a feast, say a prayer at the end of the meal in-
voking Allah to bless the host with extensive means, grace,
favour, salvation and His Mercy. Hazrat Abu Athhim b. Tahan
[R.A.A.] once invited the Holy Prophet [S.A.W.] and his il-
lustrious companions [R.A.A.] to a feast. When the meal was
over, the Holy Prophet [S.A.W.] observed: "Reward your
brother." The illustrious companions [R.A.A.] submitted: "How
can we reward him, 0 Prophet of Allah [S.A.W.]?" The Holy
Prophet [S.A.W.] observed: "When a man pays a visit to his
brother and eats and drinks there, he can reward his brother by

241

Etiquettes of Life in Islam

praying for Allah’s favour and blessings upon his brother."

( Abu Dawud )

The Holy Prophet [S.A.W.] once visited the house of Hazrat
Sa‘d b. ‘Ubadah [R.A.A.]. Hazrat Sa‘d [R.A.A.] presented to the
Holy Prophet [S.A.W.] bread and olive oil. The Prophet of Allah
[S.A.W.] took the meal and then prayed for him:

"May the fasting people break their fasts with your provi-
sions! May the pious partake of your meals and may the angels
pray for Allah’s Mercy and forgiveness for you." (Abu-Dawud)

242

Decent Living

Etiquettes of
Sittings

1. Try to keep company with persons of good character.

2. Join in the conversation that is going on among those present in
the company. To exclude yourself from the conversation and to
sit in company with a frowning face betrays a haughty attitude.
The Holy Prophet [S.A.W.] used to take an active part in the con-
versation among his illustrious companions. Do not adopt a
gloomy attitude or a posture of depression while sitting in a com-
pany. Wear a smile on your face and sit in the company in a
fresh and joyous mood.

3. Tiy that the remembrance of Allah and the life in the Hereafter
should form part of discussion in each of your meetings. When
you feel that the interest of the participants is lagging in conver-
sation on religious matters, change your topic to worldly issues.
Later when a suitable opportunity arises make a discreet effort
to bring the talk round to religious topics again.

4. When you go to a meeting take seat wherever you find room. Do
not make a bid to move ahead by pushing through or jumping
over the heads or shoulders of the people. Such conduct causes
inconvenience to those who came early and took their seats first
and the man who indulges in such impolite behaviour reflects a
sense of self-importance and haughtiness.

5. In a meeting, do not tiy to dislodge a person from his seat in or-
der to occupy it yourself. This is a veiy bad habit. Such conduct
provokes hatred and ill-will in the hearts of others and betrays a
sense of self-assertion and a haughty attitude towards others.

6. In a meeting where people are sitting around in a circle, do not
sit in the centre of the circle. Such a behaviour is not only

243

Etiquettes of Life in Islam

ridiculous, but extremely improper. The Holy Prophet [S.A.W.]
has cursed such defaulters.

7. Do not tiy to grab the seat of a person who leaves his seat for a
while. Keep his seat reserved until he returns. However, if it is
known that the person will not return, you are free to take the
seat previously occupied by him.

8. Do not separate two persons sitting together in some gathering
without seeking their permission. They might be sitting together
because of intimacy, love or for some other reason and separa-
tion may hurt their feelings.

9. Avoid sitting at a place of distinction in a gathering. If you pay a
visit to somebody’s house, don’t try to take a seat of distinction,
save in case the host himself insists on your taking such a seat.
Always sit in the meeting in a respectful manner. Do not spread
your feet or stretch your legs.

10. Do not make a bid to always sit near the person presiding the
meeting. Sit wherever you find room, and leave space for those
who arrive after you to find a place to sit conveniently. In case a
greater number of people arrive to attend the meeting, you
should tiy to adjust yourself in a smaller space and generously
leave room for the new comers to find a seat.

11. Do not stand before or around someone, even to show respect as
it is against Islamic etiquette.

12. No two persons should talk to each other in confidence in a
gathering or sitting. This annoys others and creates a feeling
that they do not deserve to be taken into confidence. It may also
create a misunderstanding among others that the two persons
are perhaps engaged in back-biting against others present over
there.

244

Decent Living

13. Seek the permission of the chairman before you say anything in
a meeting. While you speak or take part in question and
answers, do not assume such role as if you are presiding over the
meeting. It may be taken as an attempt to impose yourself upon
others as well as an insult to the chairman of the meeting.

14. Only one man should speak at a time. Each one should be heard
with full attention. Eagerness to express himself first in a meet-
ing may create chaos and pandemonium.

15. The matters discussed in confidence in the meeting must not he
spread everywhere. The participants are under obligation to
guard the secrets of the meeting.

16. Do not broach another issue until the meeting concludes discus-
sion about the matter under consideration. Do not interrupt a
speaker in order to start speaking yourself. In case, it is impera-
tive for you to speak up at once, you should do so with the per-
mission of the speaker.

17. In the course of the proceedings, the Chairman of the meeting
should pay equal attention to all members. lie should address
the meeting turning towards right and left so that each side
receives the benefit of attention. The Chairman should allow the
participants a right to express their views.

18. Say this prayer before dispersing the meeting. The meeting
should not end without offering this prayer:

U 6-5 ' 4n>

j ILjU— *1^ -LgiAjr5l£&i

Wfat&K G5&& li

vl^ &&! && % *&£ &

Ct$V) Jb^is 5)5

"Allah, grant us Thy Fear and Mercy which may stand bet-

245

Etiquettes of Life in Islam

ween us and disobedience to Thee. Vouchsafe to us that devotion
which may entitle us to Thy Paradise. Give us such deep Faith
which may render all wordly losses as worthless for us. Allah,
grant us the favour of utilising our sense of hearing, sight and
physical strength to our advantage and continue this favour even
after we are no more. Take our revenge from him who oppresses
us. Grant us victory over him who shows enmity towards us. Do
not put us to trial concerning religion. Do not make worldly
goods the chief objects of our lives. Do not make this world the
limit of our knowledge and wisdom, nor entrust us under the
charge of a person who shows no mercy to us." (Tirmidhi)

246

Decent Living

Etiquettes of
Greetings

1. Say ‘Assalamo-'Alaikum’ on meeting a Muslim brother in order
to express your feeling of attachment and felicity.

The Holy Qur’an affirms:

JJb U-juU OdiAJt I

■c t /.Li.

"And when those who believe in our revelations come unto
thee say: Peace be unto you."

This verse which is addressed to the Holy Prophet [S.A.W.]
indirectly teaches a moral etiquette to the entire Ummah i.e.
whenever two Muslims meet each other, they should exchange
feelings of love and felicity with each other, and the best means
of doing this is that they should pray for the salvation and well-
being of each other. One should say ‘Assalamo-'Alaikum’-, the
other should Respond with ‘Wa ‘Alaikumus salam’. Offering the
•salam is a means of maintaining and augmenting love and
affection.

The Holy Prophet [S.A.W.] affirmed:

"You cannot enter Paradise until you acquire piety and you
cannot attain piety unless you learn to love each other. Let me
tell you a novel way. If you practice it, you will learn to love each
other. Make the practice of offering salam to each other common
among you." (Mishkat )

2. Always say ‘salam’ after the Islamic fashion. In personal conver-
sation or in correspondence, you must use these words of greet-
ing which have been prescribed by. the Holy Qur’an and Sunnah.
Do not avoid the usage of this Islamic etiquette of greeting, nor

247

Etiquettes of Life in Islam

use substitute words or expressions prescribed by modern
society. This Islamic mode of greeting is not only very simple,
meaningful and impressive but also a comprehensive prayer for
salvation and peace. The significance of your offering a salam to
your Muslim brother is veiy vast. ‘Assalamo-Alaikum’ implies
‘May Allah bless you with all kinds of peace and salvation’; ‘May
Allah protect your life and property’; ‘May Allah protect your
hearth and home’; ‘May He keep your family and relations in
safety’; ‘May Allah safeguard your faith and belief; May you live
in peace in this world and in the world Hereafter’; ‘May Allah
vouchsafe to your graces of which I know and graces of which I
have no knowledge’; I bear deep sentiments good-will, love and
sincerity, safely and peace for you. Hence do not have fear on my
account. You will never come to harm from any deed of mine’.
By adding ‘Alif and ‘Lam’ to the world ‘salam’ and saying
‘ Assalamo-Alaikum ’ can be used for expressing heartfelt felicity,
sincerity, love, goodwill and devotion to the person whom you
meet, provided these words are uttered with full awareness of
their significance. When you greet your brother with the words
‘Assalamo-Alaikum’, you in fact invoke the blessings of Allah to
protect your brother; you invoke the blessings of Him Who is the
Fountain of all good and Whose Being is synonymous with peace
and salvation. ‘Assalam’ is one of the attributes of Allah and a
person can attain peace and salvation only at the goodwill of the
Almighty and whomsoever He denies salvation is deprived of it
in both worlds.

The Holy Prophet [S.A.W.] has affirmed:

"Assalam is one of the attributes of Allah. It has been sent
unto the world for the benefit of the people. Hence make the use
of Assalam common among you." (Al-Adad-ul-Mufrad)

Hazrat Abu Huraira [R.A.A.] has reported that the Holy
Prophet [S.A.W.] observed: "When Allah created Hazrat Adam
[A.S.], He ordained that Adam [A.S.] should approach a group of
angels and offer them ‘salam’. Allah also counselled Adam [A.S.]

248

Decent Living

to listen carefully the answer given by the angels and to remem-
ber it, because the same prayer would be prescribed for Adam
[A.S.] and his progeny. Hence Hazrat Adam [A.S.] approached
the angles and said: "Assalamo-'Alaikum’. The angels in reply
said: ‘Assalamo-'Alaikum Wa Rahmatullah." In other words, the
angels in their answer added the words * Rahmatullah ’ to
‘Assalamo-Alaikum’. ( Bukhari , Muslim )

The Holy Qur’an affirms that when the angels come to ex-
tract the souls of the believers they say ' Salamu ‘Alaik’ on their
arrival:

(rr< ri > jfy

Thus Allah repayeth those who ward off (evil).

"Those whom the angels cause to die (when they are) good.
They say: Peace be unto you! Enter the garden because of what
ye used to do." (16: 31, 32)

When these God-fearing people will arrive at the gates of
Paradise, the sentinels of Paradise will accord them a mag-
nificent welcome with the same words:

\‘ct>

"And' those who keep their duly to their Allah are driven
unto the gardens in troops, till when they reach and the gates
thereof are opened and the warders thereof say unto them:
Peace be unto you! You are good so enter you (the garden) to
dwell therein forever." (39: 73)

And when they shall have entered Paradise, the angels will
enter from all the Gates of Paradise and say ‘Assalamo
‘ Alaikum ’ to them.

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Etiquettes of life in Islam

-ot; $ s'Ate

^2ui

"And the angels shall arrive to offer them welcome from
each Gate of Paradise and say to them:

Salamun-'alaikum. This is the recompense for your patience and
steadfast conduct. Hence how excellent is this eternal home."

The people of Paradise will also greet each other with the
same words:

"And therein their tongues shall pronounce. "O Allah! Thou
art Pure and Supreme" and they shall pray for each other in
these words: "Salam be on you.”

Even Allah shall send them greetings of ‘Salam’ and
‘Blessings’.

A\. '*Sm iS i

(4A-dA ,</>> -44

"Lo! those who merit paradise this day are happily
employed, they and their wives in pleasant shade on thrones
reclining! Theirs the fruit and theirs that they ask; the word
from a Merciful Lord is peace!" (35: 55-58)

In reality, there shall he greetings of ‘Salam’ for the
believers from all sides in Paradise.

•t<U </} $ o

They shall not hear improper absurdities there, nor (talk)
of sin. There shall only be greetings of ‘Salam’, ‘Salam’, on all
sides."

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Decent Living

In view of these deaf injunctions and evidence of the Holy
Qur’an and Sunnah, it is not lawful for a believer to forsake the
manner prescribed by Allah and His Prophet [S.A.W.] under
any circumstance and adopt other modes of expressing love and
felicity.

3. Say Salam to every Muslim, whether you have a prior acquain-
tance or connexion with him or not. The condition that he is
your Muslim brother suffices for establishing a relationship or
making an acquaintance and a Muslim must cherish sentiments
of love, sincerity, goodwill and loyalty for his brother Muslim. A
person submitted to the Holy Prophet [S.A.W.]: 'What is the
most commendable deed in Islam?" The Holy Prophet [S.A.W.]
observed: "To feed the poor and to offer Salam to every Muslim,
whether you have a prior acquaintance with him or not.”

( Bukhari , Muslim )

4. On entering your house, say ‘Salam’ to members of your family.
The Holy Qur’an affirms:

ji>i gd-s Its

(h i •vr'i ) - o\£z>j l 'J*

"But when ye enter houses salute one another with a greet-
ing from Allah blessed and sweet." (24: 61)

Hazrat Anas [R.A.A.] reports that the Holy Prophet
[S.A.W.] had advised him: "Dear son! On entering your house,
you should first say ‘Salam’ to members of your family. This is
an act of goodness and blessings for you and your family."

(Tirmidh i)

Similarly, when you call at. somebody’s house, sqy ‘Salam’
before entering the house. Do not go into the house without
saying ‘Salam’ first

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Etiquettes of Life in Islam

”0 ye who believe! Enter not houses other than your own
without first announcing your presence and invoking peace upon
the folk thereof." (24: 27)

When the angels called on Hazrat Ibrahim [A.S.] as his
venerable guest, they offered ‘Salam’ and in response Hazrat
Ibrahim [A.S.] also said ‘Salam’ to them.

5. Say ‘Salam’ to small children also. This is the best means of

teaching the children the manner of offering ‘Salam’ as well as
an observance of the Sunnah of the Holy Prophet [S.A.W.].
When Hazrat Anas [R.A.A.] passed near the children, he said
‘Salam’ to them and observed that the Holy Prophet [S.A.W.]
used to do the same." (Bukhari, Muslim )

Hazrat ‘Abdullah b. ‘Umar [R.A.A.] used to write ‘Salam’
in his letters to children also. (Al-Adab-ul-Mufrad )

6. Women can offer ‘Salam’ to men; likewise men can offer ‘Salam’

to women. Hazrat Asma Ansaria [R.A.A.] states: "I was sitting
among my lady friends when the Holy Prophet [S.A.W.] passed
by us. He [S.A.W.] offered ‘Salam’ to us. (Al-Adab-ul-Mufrad )

Umm Hani [R.A.A.] states: "I came to the presence of Holy
Prophet [S.A.W.]. He [S.A.W.] was taking a bath at that time.
When I offered * Salam ’ to the Holy Prophet [S.A.W.] he en-
quired about me. I submitted: Umm Hani. The Holy Prophet
tS.A.W.] said: "Most Welcome." (Al-Adab-ul Mufrad)

7. Accustom yourself to say * Salam ’ as often as possible and never
miss the opportunity of saying ‘Salam ’- Say ‘ Safam ’ to each
other as often as possible. The act of offering ‘Scdam’ promotes
love and in recompense for this act, Allah grants protection from
all pain or loss.

The Holy Prophet [S.A.W.] has affirmed:

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Decent Living

"Let me tell you a device, which will promote love and
friendship among you. Say Salam to each other as often as
possible.” ( Muslim )

In addition, the Holy Prophet [S.A.W.] also observed: "Make
the practice of offering ‘Salam.’ common among you. Allah shall
grant you salvation in recompense."

Hazrat Anas [R.A.A.] reports that the illustrious Com-
panions of the Holy Prophet [S.A.W.] used to say ‘Salam’ to each
other very often. So common and widespread was the practice
that if at times a Companion went out of sight behind a tree and
appeared in view again, he offered ‘Salam’ again. The Holy
Prophet [S.A.W.] has observed:

"Any person who meets a Muslim brother should say
‘Salam’ to him. Later if one of them goes out of sight behind a
tree, wall or a stone and reappears, he should offer ‘Salam’ once
again on seeing his brother." ( Riyad-us-Salihin )

Hazrat Tufail [R.A.A.] reports: "I used to call on Hazrat
‘Abdullah b. ‘Umar [R.A.A.] often and also accompanied him on
his trips to the bazar. When both of us went to the bazar it was
the common practice of Hazrat ‘Abdullah ibn ‘Umar [R.A.A.] to
say ‘Salam’ to every passer-by, may he be a junk-man, a shop-
keeper or a poor or destitute person. In fact he invariably offered
‘Salam’ to every person whoever he may be."

One day when I called on him, he said: "Let us go to the
bazar." I submitted: Hazrat what will you do in the bazar? You
never stop to make any purchases, neither enquire about any
goods; nor strike a bargain; nor attend any company in the
bazar. Come, sir, let us sit here and talk." Hazrat Tufail [R.A.A.]
observed: "O Abu Batan (fat-bellied)! I go to the bazar merely to
offer ‘Salam’. Whoever happens to meet me I say ‘Salam’ to
him," ( Muwatta Imam Malik )

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Etiquettes of Life in Islam

8. Beware that each Muslim has a right over you to offer him
‘Salam’. Discharge this obligation towards a brother Muslim
open-heartedly and never miss an opportunity to say ‘Salam’ to
another Muslim.

The Holy Prophet [S.A.W.] has observed: "Each Muslim
owes an obligation to another Muslim to offer him ‘Salam’ when-
ever they happen to meet." ( Muslim )

Hazrat Abu Huraira [R.A.A.] states: "The most niggardly
person is he who lets go an opportunity to say ‘Salam’."

Al-Adab-ul-Mufrad)

9. Always be the first to say ‘Salam’. If, Allah forbid, you are not on
good terms with someone, even then you should take the initia-
tive in offering ‘Salam, and making up the quarrel.

The Holy Prophet [S.A.W.] observed:

"He who takes the initiative in offering ‘Salam’ is the
nearest to Allah." {Abu Dawud )

Furthermore, the Holy Prophet [S.A.W.] affirmed: "It is not
lawful for any Muslim to severe all connexions with his brother
Muslim for a period of more than three days to such extent that
if they happen to come across each other, one should turn
towards one side and the other should change his course
towards the other side. Between these two, he is the superior
who is the first to say ‘Salam’ to the other."

{Al-Adab-ul-Mufrad)

Sdmeone submitted to the Ploly Prophet [S.A.W.]: "When
two persons happen to meet each other, who should say ‘Salam’
first?" The Holy Prophet [S.A.W.] observed: "He who is better
than the other in the eyes of Allah." {Tirmidhi)

Hazrat ‘Abdullah b. ‘Umar [R.A.A.] was so much particular

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in being the first to offer ‘Salam’ that no one ever succeeded in
beating him in this respect.

10. Do offer the ‘Salam’ by word of mouth and say Assalamo-
‘Alaikum in a distinct voice so that the addressee may hear it
clearly. There is nothing wrong with making a sign with your
hand or nodding your head if need be along with saying the
‘Salam’. For example if the person to whom you wish to offer
‘Salam’ is out of the reach of your voice, or he is unahle to hear
your because of deafness, you must make a gesture of ‘Salam’
along with uttering Assalamo - ‘Alaikum.

Hazrat ‘Abdullah b. ‘Umar [R.A.A.] has observed: When
you offer ‘Salam’ to someone, make sure that he hears it, for
‘Salam’ is the purest and the most blissful prayer vouchsafed by
Allah to man." (Al-Adab-ul-Mufrad )

Hazrat Asma’ daughter, of Yazid [R.A.A.] has reported:
"One day the Holy Prophet [S.A.W.] passed near the mosque
where a group of women were seated. While passing by the Holy
Prophet [S.A.W.] offered ‘Salam’ to the women with a gesture of
his holy hand."

It is evident that the Holy Prophet [S.A.W.] made a gesture
of the hand along with uttering the words Assalamo-' Alaikum.
The Tradition recorded in the Abu Dawud also confirms this
point. Hazrat Asma [R.A.A.] states that when the Holy Prophet
[S.A.W.] passed by us, he offered us ‘Salam’." It is proper, there-
fore, to make a gesture of the hand or nod the head if need be,
but the words of ‘Salam’ must be uttered all the same.

11. Be particular in offering ‘Salam’ to your elders. If you are walk-
ing along and some people are sitting on the way, you should be
the first to offer them ‘Salam’. When you are part of a small
group and your small group comes across a large number of
people, the smaller group must take the initiative in saying the
‘Salam’. The Holy Prophet [S.A.W.] has affirmed:

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Etiquettes of Life in Islam

"The younger should be the first to say ‘Salam’ to the elder;
the passer-by should be the first to offer ‘Salam’ to those who
are sitting; likewise a smaller group of people should take the in-
itiative in saying ‘Salam’ to the larger group."

(Al-Ada b-ul-Mufrad)

12. If you are mounted, you must be the first to say ‘Salam’ to the
pedestrians and to those who are sitting on the way.

The Holy Prophet [S.A.W.] observed:

"The mounted should take the initiative in offering the
‘Salam’ to the pedestrians; the pedestrians should be the first to
offer ‘Salam’ to those who are sitting on the way; and a smaller
group of people should say ‘Salam’ to the larger group first."

(Al-Adab-ul-Mufrad)

13. When you call at somebody’s house and enter his sitting room or
pass by a crowd or on arrival at a meeting, offer ‘Salam’.
Similarly, say ‘Salam’ at the time of taking leave.

"The Holy Prophet [S.A.W.] has observed:

"You should offer ‘Salam’ on arrival at a meeting and say
‘Salam’ again on leaving the meeting and remember that the
recompense for the first ‘Salam’ is in no way more than the
recompense for the second ‘Salam’ (The implication is that you
should not underrate the importance of offering ‘Salam’ on
taking leave or consider saying of ‘Salam’ on arrival enough to
cover the offering of ‘Salam’ at the time of leaving)." ( Tirmidhi )

14. On arrival at a meeting, offer ‘Salam’ to the meeting as a whole;
do not offer ‘Salam’ to a particular person by name. One day
Hazrat ‘Abdullah [R.A.A.] was seated in the mosque when a sup-
plicant arrived and offered him ‘Salam’ addressing him by
name. Hazrat Abdullah observed: "Allah affirmed Truth and the
Holy Prophet [S.A.W.] fully discharged his duty of communicat-

256

Decent Living

ing the Divine Message." Afterwards Hazrat ‘Abdullah [R.A.A.]
went inside his home. The people waited, wondering what his
words meant. At last, when he returned, Hazrat Tariq [R.A.A.]
enquired: "Sir we could not grasp the sense and substance of
your utterance." Hazrat ‘Abdullah [R.A.A.] answered: "The Holy
Prophet [S.A.W.] affirmed that when the Doomsday will ap-
• proach near, the people will adopt the custom of saying ‘Salam’
to particular persons by name on arrival at meetings."

(Al-Adab-ul-Mufrad)

15. If an opportunity arises to convey ‘Salam’ to an elder, a near rela-
tive or friends through somebody else or by means of a letter
wi’itten by someone else, you must take this opportunity to com-
municate your ‘Salam’.

Hazrat ‘A’isha [R.A.A.] states: "The Holy Prophet [S.A.W.]
observed to me, ‘A’isha, Jibrail says ‘Salam’ to you’. I answered:

16. If you arrive at some place where some people are asleep, say
‘Salam’ in such a low voice that the wakeful may hear it, yet
those who are asleep may not be disturbed by your voice.

Hazrat Miqdai [R.A.A.] reports: "We used to keep some
milk for the Holy Prophet [S.A.W.]. When the Holy Prophet
[S.A.W.] came home late at night, he used to say ‘Salam’ in such
a manner that those who were asleep might not be disturbed by
the sound and the wakeful might hear it. So the Holy Prophet
[S.A.W.] came and said ‘Salam’ as usual. ( Muslim )

17. Make a cheerful and happy response to the ‘Salam’. You owe
this obligation to your Muslim brother who offers you a ‘Salam’.
You should never miss an opportunity to respond to the offer of
‘Salam’.

The Holy Prophet [S.A.W.] has affirmed:

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Etiquettes of Life in Islam

"A Muslim has five rights over another Muslim:

i. To make a response to the ‘Salam’.

ii. To visit him if he is lying ill,

iii. To join in the.funeral procession.

iv. To accept the invitation.

v. To respond to a sneeze.

Furthermore the Holy Prophet [S.A.W.] enjoined: Avoid
sitting on the road sides." The people submitted: ”0 Holy
Prophet [S.A.W.]: It is an unavoidable necessity for us to sit on
the roadside." The Holy Prophet [S.A.W.] observed: "If it is un-
avoidable for you to sit on the roadside, then you must discharge
certain obligations concerning the roadside." The people sub-
mitted: "What are those obligations concerning the roadside? O
Prophet of Allah [S.A.W.]?" The Holy Prophet [S.A.W.]
observed: "To keep your eyes cast down, not to cause incon-
venience, to respond to the ‘Salam’, to preach piety and to forbid
people to indulge in wicked deeds.”

18. In response to ‘Salam’, do not just confine yourself to saying ‘Wa
Alaikumus salam’, but utter the words At

Wa rahmamatullahi Wa barakatuhu

The Holy Qur’an affirms:

"And when ye are greeted with a prayer greet ye with a bet-
ter prayer than it or repeat it." (4: 86)

The implication is that you should never miss the oppor-
tunity of responding to the ‘Salam’, Say a better prayer in
response by adding more words to the ‘Salam’, or at least utter
the same words. In any case a response to ‘Salam’ must be

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made. Hazrat ‘Imran b. Haseen [R.A.A.] relates: "The Holy
Prophet - [S.A.W.] was seated when a man came and said
Assalamo-'Alaikum. The Holy Prophet
[S.A.W.] responded to the ‘Salam’ and observed: ‘Ten’ (in other
words the man had earned ten virtues). Then a second man ar-
rived and said, Z t Assalamo-Alaikum

Wa Rehmatullah. The Holy Prophet [S.A.W.] responded to the
‘Salam’ and observed: ‘Twenty’ (in other words the man had
earned twenty virtues). Later a third man came to the presence
and said: A t Assalamo-

Alaikum Wa Rehmatullah Wa Barakatuhu. The Holy Prophet
[S.A.W.] responded to him and observed ‘Thirty’ (in other words
that man had earned thirty virtues). (Tirmidhi)

Hazrat ‘Umar [R.A.A.] has reported: "Once I was riding be-
hind Abu Bakr [R.A.A.] and Abu Bakr said: — 11

Assalamo Alaikum to every one whom we passed by and eveiy
one responded with the words Wa

Alaikum Assalam Wa Rehmatullah. And when Abu Bakr
[R.A.A.] said: Assalamo Alaikum Wa Rehmatullah, the people
responded with the words: Wa Alaikum Assalam Wa Rehmatul-
lahi Wa Barakatuhu. Thereupon Abu Bakr [R.A.A.] observed:
Today the people have surpassed us in excellence to a great ex-
tent. (Al-Adab-ul-Mufrad )

19. On meeting some one say ‘Assalamo ‘Alaikum’ first. Do not start
conversation straight-away. Start conversation only after offer-
ing the ‘Salam’.

The Holy Prophet [S.A.W.] has enjoined:

"Do not respond if somebody starts talking before saying the

‘Salam’.

20. Avoid saying ‘Salam’ under the following conditions:

i. When people are engaged in reading, listening to or teach-
ing the Holy Qur’an and Hadith.

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Etiquettes of Life in Islam

ii. When some one is either delivering a sermon or is listening
to it.

iii. When some one is announcing ‘Adhan’ or ‘Takbir’.

iv. When a religious topic is being discussed in a meeting or
some one is telling what Allah has ordained to us.

v. When the teacher is engaged in giving a lesson.

vi. When somebody is relieving himself of excretions.

Moreover, under the following conditions, you should not
only avoid saying ‘ Salam ’ but also express your unconcern and
spiritual agony in a discreet manner:

i. When somebody is engaged in licentiousness and evil acts
or merry-making such as is forbidden by Shariah and is
thus guilty of contempt of religion.

ii. When someone is defaming religion by uttering abuses,
mean and sameless talk, fabricated lies and nonsense or is
indulging in obscene jokes.

iii. When someone is propagating views and philosophies
which are repugnant to religion and is trying to proselytise
people or inciting them to anti religious activities and im-
moral and unethical manners.

iv. When some one is desecrating religious beliefs and man-
ners and is indicating his inner wickedness and hypocrisy
by making fun of the principles and injunctions of the

Shariah.

21. Do not take the initiative in offering ’Salam’ to the Jews or
Christians. The Holy Qur’an affirms the fact that the Jews are
the worst nation as regards their disbelief, denial of truth,
tyranny and savagery, falsehood and deception. Allah showered
countless bounties upon this nation, yet they always displayed
ingratitude to Him and persisted in their foul practices. It is the
same nation which assassinated the venerable Prophets sent by
Allah. Hence the believer should eschew all such conduct which
shows even the slightest trace of respect or esteem for the Jews.
On the other hand, the believers should adopt such conduct

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towards the Jews that they should be repeatedly reminded of the
fact that recompense for offering the most hideous opposition to
Truth is always disgrace and humiliation.

The Holy Prophet [S.A.W.] has observed:

"Do not take the initiative in saying ‘Salam’ to the Jews and
Christians. When you meet them on the way, force them to
move over to the edge of the road." (Al-Adab-ul-Mufrad)

The implication is that you should walk with such dignity
and in a stately manner that the Jews and Christians should
move over to the edge leaving the road open for you.

22. However, say 'Salam’ on arrival at a mixed meeting of the Mus-

lims and polytheists. The Holy Prophet [S.A.W.] once passed
near a meeting in which Muslims and polytheists were all taking
part. On that occasion the Holy Prophet [S.A.W.] had said:
'Salam’ to the whole meeting." (Al-Adab-ul-Mufrad)

23. In case ail occasion arises to greet a non-Muslim with some
words of respect, do not say Assalamo-'Ala'ikum. Use words
like-'Adab Arz\ ‘Taslimat’ (respect or honour to you) etc. Do not
make a gesture of your hand or nod your head or make any
other sign which is repugnant to the tenets and spirit of Islam.

The letter which the Holy Prophet [S.A.W.] had addressed
to Heracles contained the following words of greetings:

"Salam be on him who follows Guidance (of the Allah).”

24. Do shake hands after saying the ‘Salam’ in order to express feel-
ings of love, felicity and reverence. The Holy Prophet [S.A.W.]
himself used to shake hands with people and his illustrious com-
panions [R.A.A.] also used to shake hands whenever they met
each other. In fact, the Holy Prophet [S.A.W.] had enjoined upon

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Etiquettes of Life in Islam

his Companions [R.A.A.] to adopt the custom of shaking hands
with each other, and had explained the merits and importance of
this etiquette in many different ways.

Hazrat Qatada [R.A.A.] enquired from Hazrat Anas
[R.A.A.]: "Was the custom of shaking hands current among the
illustrious companions [R.A.A.]?" Hazrat Anas [R.A.A.] replied:
'Yes, it was." ( Bukhari )

Hazrat Salama b. Dardan [R.T.A.] states: "I saw that Haz-
rat Malik b. Anas [R.T.A.] was shaking hands with people. He
asked me ‘Who are you?’ I answered: "I am the slave of Bani
Laith.” Thereupon he passed his hand three times over my head
and observed: "May Allah bless you with goodness and bounty."

On one occasion when some visitors from Yemen arrived,
the Holy Prophet [S.A.W.] observed to his illustrious com-
panions [R.A.A.]: "The people of Yemen have come to you and
they deserve handshakes more than other visitors." (Abu Dawud )

Hazrat Huzaifa b. Yaman [R.A.A.] reports: "The Holy
Prophet [S.A.W.] observed: When two believers meet each other
and after exchanging ‘Salam’ shake hands with each other they
are shorn of their sins as dry leaves fall off from the trees."

( Tabrani )

Hazrat ‘Abdullah b. Mas'ud relates: "The Holy Prophet
[S.A.W.] affirmed: "To shake hands is to complete your Salam."

25. When a friend, near relative or elder returns from a journey,
embrace him in greeting. On reaching Madinah Hazrat Zaid b.
Haritha [R.A.A.] went to the Holy Prophet’s [S.A.W.] house and
knocked at the door. The Holy Prophet [S.A.W.] dragging his
covering sheet behind him reached the door and embraced him
and kissed his forehead." ( Tirmidhi )

Hazrat Anas [R.A.A.] states: "When the illustrious Com-

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panions [R.A.A.] happened to meet each other, they shook hands
and when any of them returned from the journey he was greeted
with an embrace." ( Tabrani )

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Etiquettes of Life in Islam

Etiquettes of
Visiting the Patient

1. You must enquire after the health of the patients. To visit a
patient is not only a social requirement or a means of promoting
mutual cooperation and sympathy, but it is also a right of a Mus-
lim over another and an essential pre-requisite to devotion to
Allah. He who is devoted to Allah cannot remain unconcerned
with the creation of Allah. To evade the obligation of offering
sympathy, consolation and assistance to the sick is tantamount
to forsaking the remembrance of Allah.

The Holy Prophet [S.A.W.] has affirmed:

"On the Day of Judgement Allah shall ordain: "O son of
Adam! You did not visit me when I was ailing?" The man will
submit: "O Creator! You are Lord of the whole universe. How
could I dare enquire after your welfare!" Allah shall ordain:
‘Such and such person from among My creatures fell ill and you
did not enquire after his health. If you had gone to enquire after
his welfare, you would have found Me there. (In other words you
would have earned My Favour and Blessing)." (Muslim)

In addition, the Holy Prophet [S.A.W.] observed:

”A Muslim has six rights over another Muslim." The people
submitted: "0 Holy Prophet [S.A.W.]! What are those rights?"
The Holy Prophet [S.A.W.] affirmed:

i. Say ‘Salam > to your brother Muslim whenever you meet
him.

ii. Accept the invitation of your brother Muslim whenever he
invites you.

iii. Offer proper advice with all sincerity to your brother Mus-
lim whenever he seeks your good advice.

iv. When your Muslim brother sneezes and says ‘AI-Hamd-o-
Lillah', respond with saying Tar hamokallah’.

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Decent Living

v. Visit your brother Muslim whenever he falls ill and. enquire

about his health.

vi. When a Muslim brother dies, join in his funeral

procession." (Muslim)

Furthermore, the Holy Prophet [S.A.W.] affirmed:

"He who enquires after the health of an ailing Muslim
brother will find a dwelling place on the highest level of
Paradise."

( Al-Adab-ul-Mufrad)

Hazrat Abu Huraira [R.A.A.] has reported that the Holy
Prophet [S.A.W.] observed:

"When a person goes to enquire after the health of a Mus-
lim brother or just pays a call on him, a caller from the Heaven
pronounces, "you have done well; your walking is propitious; you
have earned a dwelling place in Paradise." ( Tirmidhi )

2. Sit towards the head of the patient, pass your hand over his head
or body and utter words of sympathy and consolation, so that
the patient may start thinking about the reward and recompense
awaiting him in the eternal world; and he may abstain from ut-
tering my remarks showing impatience, or feelings of anguish
and complaint.

Hazrat ‘A’isha bint Sa'ad [R.A.A.] reports that her father
related: "Once while in Mecca I fell gravely ill. The Holy Prophet
[S.A.W.] came to enquire after my health. I submitted: "0 Holy
Prophet [S.A.W.]! I am leaving behind a great deal of wealth and
I have only one daughter. Should I will away two-third of my
wealth and leave one-third for my daughter?" The Holy Prophet
[S.A.W.] observed: "No." I submitted: "Should I then will away
half of my property and leave half portion for my daughter?" The
Holy Prophet [S.A.W.] observed: ‘No’. Thereupon I submitted:
"0 Holy Prophet of Allah [S.A.W.]! Should I then will away one-
third of my wealth?" The Holy Prophet [S.A.W.] observed: "Yes,

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Etiquettes of Life in Islam

will away one-third of your wealth and this is enough." After-
wards, the Holy Prophet of Allah [S.A.W.] placed his hand on
my forehead and passed it over my face and belly and then said
the following prayer:

"O Allah, bless Sa’ad with health and complete his Hijrat . "
Since then whenever I recall to mind that moment I feel the
soothing sensation of the holy hand of the Holy Prophet
[S.A.W.] to the depth of my inner-self." (Al-Adab-ul-Mufrad)

Hazrat Zaid b. Arqam [R.A.A.] relates: "Once my eyes be-
came sore. The Holy Prophet [S.A.W.] visited me to enquire
after my health and said: "Zaid, what do you do when you are suf-
fering from sore eyes." I submitted: "I endure this illness with
patience." The Holy Prophet [S.A.W.] observed: If you observe
patience and endurance while you are afflicted with sore eyes,
Allah shall admit you into Paradise as a reward for this."

Hazrat Ibn ‘Abbas [R.A.A.] states: "Whenever the Holy
Prophet [S.A.W.] visited a patient to enquire after his health,
the Prophet [S.A.W.] used to sit at the head of the ailing person
and repeated the following prayer seven times:

"I beseech Allah Almighty Who is the Lord of Exalted
Heavens to grant you health!"

The Holy Prophet [S.A.W.] observed: "The patient will cer-
tainly be restored to health if this prayer is offered seven times,
except in case the hour of his death has come." (Mishkat)

Hazrat Jabir [R.A.A.] reports that the Holy Prophet
[S.A.W.] paid a visit to an old lady Umm as-Saib [R.A.A.] to en-
quire after her health. Umm as-Saib [R.A.A.] was shivering with
intense fever. The Holy Prophet [S.A.W.] enquired: "How are
you feeling?" The lady submitted: "May Allah curse this fever

266

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which is oppressing me." On hearing this, the Holy Prophet
[S.A.W.] observed: "Don’t curse the fever. It purges the pious of
sins just as the furnace smelts the iron and purifies it of rust.”

(Al-Ada b-ul-Mufrad)

3. When you visit a patient, enquire about his condition and pray
for his recovery. Whenever the Holy Prophet [S.A.W.] visited a
patient he first enquired about his health and then used to ob-
serve:

L ba'sa tuhurun insha
Allahu. "There is So need to worry. By the Will of Allah, this ill-
ness will disappear and will prove a means of purging you of all
sins." Afterwards, the Holy Prophet [S.A.W.] used to pass his
right hand over the region of pain and discomfort and say this
prayer:

cr'O >1

"Allah! Remove this pain. 0 Lord of mankind, grant health
to this person. You are the Healer. There is none from whom we
expect recovery from illness save You alone-Grant such recovery
that this disease may be completely uprooted."

4. Do not sit beside the patient for long, nor make noise near him.
However, if the sick person is your intimate friend or a near rela-
tion and himself insists on your sitting beside him for a longer
time, you should comply with his wishes.

Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] states: "It is part of the
Sunnah not to sit for long beside a patient, nor to make noise
near him."

5. Do ask the relations of the patient about his condition and ex-
press your sympathy. Offer them all possible assistance or co-

267

Etiquettes of Life in Islam

operation. For example, fetch the doctor, or convey a message
about the condition of the patient, or fetch medicines etc. or if
required, extend financial help also.

Hazrat Ibrahim b. Abi Habla [R.A.A.] relates: "Once my
wife fell ill. In those days I used to pay frequent visits to Hazrat
Umm al-Darda [R.A.A.], Whenever I called on her, she used to
enquire: "Say, how is your wife?" I answered: "She is still
indisposed." Thereafter, she used to send for food. I sat down and
dined at her home and then came back. One day, when I called
.on her and she enquired about xny wife’s health, I replied: "By
the grace and favour of Allah, she has nearly recovered from her
illness. "Hazrat Umm al-Darda [R.A.A.] thereupon observed:
"When you used to say that your wife was unwell I used to ar-
range a meal for you. Now that she has gained her health, I need
not arrange a meal for you."

6. Do visit a non-Muslim patient to enquire after his condition.
Whenever you get an opportunity invite his attention towards
Islam in a discreet manner as illness makes a man more inclined
towards Allah and he gets more receptive to the truth.

Hazrat Anas [R.A.A.] reports: "A Jewish boy used to attend
on the Holy Prophet [S.A.W.]. Once he fell ill. The Holy Prophet
[S.A.W.] visited him to enquire after his health. The Holy
Prophet [S.A.W.] sat at the head of the boy and conveyed to him
the message of Islam. The boy looked to his father, who was
standing nearby, as if to seek his opinion. The father said to the
boy: "My son, submit to what Abul-Qasim says." So the boy ac-
cepted Islam. The Holy Prophet [S.A.W.] came out of his house
saying: "Thanks Allah Who saved the boy from Hell-Fire."

(Bukhari)

7. When you visit the house of a patient to enquire after his health,
avoid'looking about in the house. Sit in a manner that the in-
mates of the house, particularly the women are not within your
sight

268

Decent Living

Once Hazrat ‘Abdullah bin Mas'ud [R.A.A.] went to the
house of an ailing person to enquire after his health. He was ac-
companied by some others also. One of his companions started
gazing a lady of the house. When Hazrat ‘Abdullah [R.A.A.] per-
ceived it, he observed to his companion: "It would have been bet-
ter for you to gouge out your eyes."

8. Do not go to enquire after the health of those who openly in-
dulge in sinful acts and flout the Commands of Allah
unashamedly and obstinately.

Hazrat ‘Abdullah b. ‘Amr [R.A.A.] observes: 'When the
drunkards fall ill, do not go to enquire after their health."

9. When you go to enquire after the health of a patient, request
him to pray for you also. It is recorded in Ibn Majah: 'When you
visit a patient to enquire after his health, request him to pray for
you. The prayer of a patient is as much effective as the prayer of-
fered by angels." (The implication is that the angels offer prayers
only at the Command of Allah and hence their prayers are al-
ways granted).

269

Etiquettes of Life in Islam

Etiquettes of
Meeting each other

1. Whomsoever you meet, greet him with a smiling face. Express
your sentiments of felicity and take initiative in offering Salam.
It will invoke great blessings of Allah on you.

2. Use no words of greeting other than those enjoined by the Holy
Prophet [S.A.W.] i.e., ‘Assalamo-'Alaikum’. Shake hands if pos-
sible and enquire after his health as well as the welfare of his
family. The greetings ‘Assalamo-'Alaikum’ taught by the Holy
Prophet [S.A.W.] are comprehensive in their connotations and
cover all the blessings of this material life as well as our spiritual
life and religion. These words signify complete peace and salva-
tion. While shaking hands with somebody, keep it in your mind
that the Holy Prophet [S.A.W.] never withdrew his hand first,
but waited for the other one to release his hand.

3. Put on a clean dress when you go to call on someone; do not go
out in dirty dress nor wear expensive garments while going to
visit someone in order to impress him with your costly dress.

4. When you intend to visit someone, make an appointment with
him first. Never visit anybody at inconvenient hours. Such a
visit is not only an interference in others’ engagements but also
degrades you in their eyes.

5. When someone calls on you, greet him with an affectionate
smile. Offer him a seat in a respectful manner and entertain him
according to the occasion.

6. When you call on someone, confine yourself to talking about use-
ful matters. Do not waste time in useless conversation, other-
wise the people will dislike and avoid you.

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Decent Living

7. When you call on somebody’s house, stand outside the gate and
ask for permission to enter. When permitted to enter, say
‘Assalamo-‘AIaikum’ and enter the house. If you get no response
after pronouncing ‘ Assalamo-'Alaikum ’ three times, don’t mind
it and return cheerfully.

8. While visiting somebody, do not forget to carry some suitable
gifts with you. Exchange of gifts deepens feeling of mutual love
and affection.

9. If a needy person calls on you, try to fulfil his need to the extent
of your means. If he requests you to recommend his case to
someone, do it. However, if you cannot comply with his request,
you should decline in a polite manner. Do not keep him in hope-
ful illusions.

10. If you call on someone to seek his assistance in need, tell him
your requirement in a courteous manner. If he fulfils your need,
thank him. But if he declines, never mind, say ‘Salam’ to him
and return cheerfully.

11. Do not always expect others to call on you. You should also pay
visits to others off and on. It is the most pleasant thing to
develop social relations and to serve others in need. Keep in your
mind that brothers in faith always develop relations for good
ends.

12. If you notice a little straw or any other thing clinging to the face,
beard or clothes of the person whom you happen to meet,
remove it with your own hands. If the other persons does the
same for you, thank him and pray for him:

"May Allah remove all such things from you as are displeas-
ing to you."

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Etiquettes of Life in Islam

13. When you visit someone at night, be mindful of his comfort. Do
not sit with him for long. If you come to know that he has gone
to bed return cheerfully without feeling resentment.

14. When a group of people call on someone, the man who is talking
should represent all his companions. Never try to press your im-
portance or give prominence to your own self ignoring the
presence of your other companions.

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Decent Living

Etiquettes of
Conversation

1. Always speak the truth. Never hesitate speaking the truth even
at the greatest risk.

2. Speak only when you must, arid always talk with a purpose. Too
much talk and useless conversation betrays lack of seriousness.
You ai'e accountable before Allah for every word you utter. The
angel of Allah records.

.'tXUi 1$ u

"A supervisor remains vigilant to preserve on record every
speech that is uttered by his tongue."

3. Always speak politely. Wear a smile on you face and a sweet tone
in your speech. Always speak in a moderate voice. Do not keep
your voice so low as to be inaudible to the addressee, nor raise it
so loud that the addressee might be over-awed by your voice.
The Holy Qur’an affirms:

<11 C £■>}

Lo! the harshest of all the voices is the voice of the ass."

( 31 : 19 )

4. Do not spoil your tongue with dirty talk. Do not speak ill of
others. Never indulge in backbiting. Do not complain against
others. Never indulge in mimicking others to ridicule them. Do
not make false promises. Never laugh at others, nor boast of
your own supexiority or indulge in self-praise. Never get un-
reasonable and rash in conversation. Do not pass remarks on
others or satirize them. Do not call someone by a disgraceful
name. Avoid swearing frequently.

5. Always say what is just and fair regardless of any loss to your-

273

Etiquettes of Life in Islam

self, your friend or relative.

"And when you say something, speak what is just even if
you are talking about your relative."

6. Be soft-spoken, reasonable and sympathetic in your conversa-
tion. Do not utter sharp, harsh and teasing remarks.

7. When women happen to talk with men, they should speak in a
clear, straight and rough manner. They ought not speak in deli-
cate, sweet tone lest the listener should entertain any foul expec-
tation.

8. If the impudent wish to entangle you in dialogue or altercation
offer them ‘Salam’ politely and leave them. Those who indulge
in loose talk and absurd conversation are the worst lot of the
Ummah.

9. Keep in view the mental level and outlook of the man you are
talking to so as to make him understand. If the addressee cannot
hear or is unable to catch your meaning, repeat what you have
said before without any resentment.

10. Always be brief and to the point in your talk. It is unfair to
prolong discussion without rhyme or reason.

11. When you wish to 'explain the tenets of Islam; want to speak on
the teachings of Islam be simple and clear and speak in a pas-
sionate and heart-warming style. To seek reputation through
oratory, to try to impress people with flowery language, to seek
popularity among people, to adopt a proud and haughty mien, or
to deliver speeches only for the sake of fun or recreation - all
these are the worst habits that corrupt the man to the core of his
heart.

274

Decent Living

12. Never indulge in flattery, nor ingratiate with anybody. Always
mind your honour and respect and avoid any thing below your
dignity.

13. Do not interrupt and interfere in others’ conversation without
their permission, nor intercept others’ conversation in order to
say something yourself. If, however, you must speak, do so with
the permission of othei\

14. Speak slowly in a proper and dignified manner. Do not speak in
a hurried manner nor indulge in fun and jokes all the time as it
degrades you in the eyes of other's.

15. If somebody puts a question to you, listen carefully to him and
make an answer after careful thought. It is simply foolish to
answer the questions without due consideration. If the questions
are being put to somebody else, do not be so officious as to give
answers yourself.

16. When someone is narrating something, do not say ‘we know
already’. May be he reveals something new and impresses you
by his sincerity and piety.

17. When you talk to someone, give due regard to his age, status and
his relationship to you. Do not talk with your parents, teachers
and elders in a manner in which you would talk to your friends.
Likewise, when you are talking to youngster, speak with affec-
tion and elderly dignity.

18. While engaged in conversation, do not point out towards any one
lest he should conceive any misunderstanding or suspicion.
Abstain from eavesdropping on others.

19. Listen more and talk less. Do not reveal your secrets to others.
Once you disclose a secret to someone, never expect it to remain
a secret any more.

275

Etiquettes of Life in Islam

Etiquettes of
Correspondence

1. Always begin your letter with the words.

In the name of Allah the Beneficent, the Merciful
If you wish to use an abbreviation, you may write.

In the name of Allah, the Exalted

The Holy Prophet [S.A.W.] has affirmed: Any undertaking,
which does not commence with utterance of the attribute of
Allah ‘Bismillah’ remains incomplete and unblessed." Some
people write the numerals 786 in place of the words. This prac-
tice should however be avoided, because it is the words that
carry blessings not the number.

2. Do write your own address in each letter. Never omit your ad-
dress under the impression that the addressee already knows
your address. Your address may not be necessarily preserved by
the addressee nor can you be sure that the addressee remembers
your address.

3. Write your address on the right hand side leaving a little space
in between the margin and the lines of the address. Write your
address clearly and take care that it is correct and the spellings
of each words are also correct.

4. You must indicate the date below your address.

5. After indicating the date, write a brief ‘salutation’ to the ad-
dressee. Keep your ‘salutation’ brief and simple, such as may

276

Decent Living

communicate feelings of sincerity and close relationship. Avoid
words of salutation, which smack of artificiality and convey a for-
mal sense. Along with the salutation or on the next line after it
write ‘Salarn Masnoon’ or ‘Assalamo- ‘Alaikum ’. Do not write
words like ‘Adab’ or ‘Taslimat’.

6. If you are sending a letter to a non-Muslim, write words like
‘Adab’ or ‘Taslimat’ instead of ‘Assalamo-'Alaikum’ or ‘Salam

Masnoon’.

7. After the salutation, write down your message -or purpose which
you wish to convey to the addressee. Close your letter with a
suitable compliment which indicates your relationship to the ad-
dressee such as yours obediently, yours sincerely, yours truly
etc.

8. Your letter must be legible, clear and simple, so that it may be
easily read and understood, and may impress the addressee.

9. Use fluent and polite language in your letter.

10. Be brief, but never miss necessary details to make your point
clear.

11. Throughout the letter, from the salutation to the complimentary
dose, pay due regard to the status of the addressee.

12. Start with a new paragraph for every new point.

13. Adopt a serious style in correspondence and avoid frivolity.

14. Avoid writing letter in hot temper. Never write anything offen-
sive. Always adopt a courteous style in letters.

15. Do not discuss secret matters in general correspondence.

16. Put a dot at the end of each sentence.

277

Etiquettes of Life in Islam

17. Do not read a letter addressed to someone else without his per-
mission. This is a grave violation of trust. However, the elders
and guardians should, as a matter of duty, go through the letters
written or received by their children so that they maiy correct
and guide them. Islam does not give free licence to the teen-
agers to indulge in activities that do not conform with the norms
and ethics of Islamic. society. Before marriage, boys and girls,
having no blood relations, are not allowed to mix freely or to
write private letters to each other. Hence it is the responsibility
of the parents to keep an eye on the letters written to or by their
children till they are married.

18. Keep up a regular correspondence with your relatives and
friends conveying to them your welfare.

19. When someone falls ill, or, Allah forbid, is injured as a result of
an accident or some other calamity, do send a letter of concern
and sympathy to him.

20. On occasions of ceremony, festivity or any happy development,
do send letters of congratulation and joy.

21. Always use blue or black ink for the purpose of writing letters.
Do not use a pencil or red ink for correspondence.

22. When some one gives you a letter for the purpose of posting it,
never forget to post it without delay. Negligence and delay in
such matters speaks of irresponsibility.

23. Send a return card or stamp to those with whom you are not
familiar.

24. If you wish to cancel a portion of what you have written already,
just cut it with a faint line.

25. While writing a letter, keep in view the interest of the addressee
as well, and do not concentrate on the matters of your own

278

Decent Living

choice and interest. You should not only communicate news of
the peace and welfare of your own family hut enquire about the
peace and welfare of the family of the addressee and do not make
too many demands even in letters. A man who makes too many
demands degrades himself.

279

Etiquettes of Life in Islam

Etiquettes of
Business

Conduct your business diligently and with interest. Earn your
living by the sweat of your own brow and do not live as a
parasite on others. On one occasion, a man from the tribe of An-
sar came to the Holy Prophet [S.A.W.] and begged for assis-
tance. The Holy Prophet [S.A.W.] enquired: "Do you have any-
thing at home?" The companion [H.A.A.] submitted: "0 Holy
Prophet of Allah [S.A.W.]! We have two things only-a canvas
which we use as bedding as well as a covering sheet and a bowl
for drinking water." The Holy Prophet [S.A.W.] commanded:
"Bring those two things to me."

The companion [R.A.A.] at once brought both the things to
him. The Holy Prophet [S.A.W.] auctioned them for two
dirhams and handing over the money to the companion, ob-
served: "Go, buy some food for one dirham and leave it with your
family, and buy an axe for the other dirham."

The Holy Prophet [SAW.] fixed a handle to the axe with
his own auspicious hands and observed to the companion: "Go to
the jungle daily, cut some wood and sell it in the bazar. Come
back after fifteen days and report your condition to me." At the
end of a fortnight when the companion [R.A.A.] returned, he
had accumulated a sum of ten dirhams. The Holy Prophet
[SAW.] was oveqoyed and observed: "This hard earned income
is better for thee than begging from others which might leave a
stigma of begging on thy face on the day of Judgement."

Carry on your business in right earnest and earn as much as you
can so that you may be free from dependence on others. Once
the people submitted to the Holy Prophet [SAW.]: "0 Holy
Prophet of Allah [S.A.WJ! Which is the best form of earning?"
The Holy Prophet [SAW.] observed: "Earning with your own
hands and income from the business . which is free from

Decent Living

dishonesty and fraud." Hazrat Abu Qalaba [R.T.A.] observed:
"Conduct your business in right earnest in the bazar. This is the
way to remain attached to religion and free from all dependence
upon others."

3. Promote your business by truthful means. Strictly avoid swear-

ing falsely in the name of Allah. The Holy Prophet [S.A.W.] af-
firmed: "Oh the Day of Judgement Allah shall neither address,
nor look at, nor admit that man to Paradise after purging him of
sins who endeavours to expand his business by swearing falsely
in the name of Allah." (Muslim). Moreover, the Holy Prophet
[S.A.W.] observed: "Avoid swearing falsely in order to sell your
goods. Apparently it looks like promoting your business but in
fact it lets your business down and damages the goodwill of your
business." (Muslim )

4. Be honest and truthworthy in business dealings. Do not turn

your lawful earnings into unlawful income by supplying defec-
tive goods or by indulging in profiteering. The Prophet of Allah
[S.A.W.] has affirmed: "A truthful and honest trader will be a
companion of the Prophets, the righteous and the martyrs on
the Day of Judgement." ( Tirmidhi )

5. Try to supply the best quality of goods to the customers. If a cus-
tomer seeks your counsel, give him the best possible advice.

6. Take your customers into confidence so that they may trust you

as their well-wisher who will never deceive them. The Holy
Prophet [S.A.WJ has observed: "He who lived on lawful earn-
ings, observed my Sunnah and did not cause mischief to the
people will be admitted to Paradise." The people submitted: "O
Holy Prophet [S.A.W.]! There is a great number of such people
at the present time." The Holy Prophet [S.A.W.] observed: Such
people will exist even after me." (I 'Tirmidhi )

7. Be punctual. Arrive at your place of business in time and remain
there steady. The Holy Prophet of Allah [S.A.W.] has observed:
"Set out in search of livelihood and lawful earnings early in the

281

Etiquettes of Life in Islam

morning, for work in the morning is auspicious and brings
prosperity,"

8. Work hard and demand hard and sincere work from your
employees. Discharge your obligations towards your employees
with selflessness and generosity and in a liberal and polite man-
ner. Avoid scowling at them frequently or adopting an attitude
of suspicion towards them in every matter. The Holy Prophet
[S.A.W.] observed: "Allah never blesses a nation with piety
where the weak do not get their right."

9. Be polite and liberal to your customers. Never be harsh to those
who ask for loan from you neither disappoint them, nor press
them unduly hard for return of your loan. The Holy Prophet
[S.A.W.] has affirmed:

"May Allah bless the person who observes politeness and
courtesy in business dealings and in demanding his money
back.” (JBukhari )

Moreover, the Holy Prophet [S.A.W.] observed:

"Any person who craves for the protection of Allah against
the affliction and oppression of the Day of Judgement should al-
low enough time to the hard-pressed debtor or relieve him of the
burden of debt altogether." (Muslim)

10. Avoid concealing the defect of the goods and making false repre-
sentations to the customer. You should openly declare the
defects or inferior quality of your goods to the customer. Once
the Holy Prophet [S.A.W,] passed by a heap of grain. The Holy
Prophet [S.A.W.] put his hand into the heap and felt that his
fingers had caught some dampness. The Prophet of Allah
[S.A.W.] enquired from the grain dealer, "What is this?" The
dealer submitted: "O Holy Prophet of Allah! Some rain poured
over this heap." Thereupon the Holy Prophet [SA.WJ observed:
"Why did you not put the wet grain on top of the heap so that

282

Detent Living

people may readily notice it. The man who deceives people has
nothing to do with me."

11. Do not hoard foodstuffs anticipating a rise in prices. Strictly

avoid causing distress to the people by such a vicious act. The
Prophet [S.A.W.] observed: "The hoarder is a sinner." On
another occasion, the Holy Prophet [S.A.W.] observed: "How
wicked is the hoarder! When Allah makes goods cheap, the hoar-
der is afflicted with sorrow, and when the prices go up, he
rejoices." (Mishkat )

12. Give the customer full value of his money. Be honest in weights
and measures. Stick to one standard of give and take. Address-
ing the dealers on weights and measures, the Holy Prophet
[S.A.W.] warned:

"You have been charged with two duties while the people
before you have perished only because they failed to fulfil these
duties:

The Holy Qur’an affirms:

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"Woe unto the defrauders; those when they take the
measure from others they demand it full, but if they measure
unto them or weigh for them they giye less. Do such (men) not
consider that they will be raised against unto an awful Day, the
day when (all) mankind stand before the Lord of the Worlds?"

{83:1-6)

13. Do compensate for lapses of business ethics and give away in
cash and kind as much as you can in the name of Allah without
fail. The. Holy Prophet [S.A.W.] enjoined upon the traders:

"O traders and businessmen! There is every chance of exag-

283

Etiquettes of Life in Islam

geration and lie in selling your commodities. Hence compensate
(your faults) by spending as much as you can (to help the poor
and needy). (Abu Dawud )

14. And never lose sight of that business which will secure you from
the fearful tortures in the life Hereafter and pay you in terms of
eternal prosperity, peace and pleasure. The Holy Qur’an affirms:

'A&\

(||i I- n-*AJt) Ui^JI £>),

"O ye who believe! shall I show you a Commerce that will
save you from a painful doom; ye should believe in Allah and His
Messenger and should strive for the cause of Allah with your
wealth and your lives. That is better for you, if ye did but know."

(61: 10, 11)

284

Chapter 4

CALL TO RELIGION

65 C h-*\

And who is better in speech than him who calleth towards
Allah, And Doeth Right and sayeth.

Lo! I am of those who surrender (unto Him). (41: 33)

285

Etiquettes of Life in Islam

Etiquettes of
Communicating Islam

1. Develop full appreciation of the position conferred upon you.
You are the successor to the mission of the Holy Prophet
[S.A.W.] and you have to discharge the same duty of com-
municating the message of Allah, testifying the truth through
your practical life and propagating the teachings of Islam which
the Holy Prophet [S.A.W.] performed all through his holy life.
Tiy to develop the same degree of zeal and fervour for the
propagation of Islam which was the unique and distinctive
characteristic of the Holy Prophet [S.A.W.].

The Holy Qur’an affirm:

'LL

t'fcL # citify

"He hath chosen you and hath not put you in any hardship
in the matter of faith; follow the faith of your father Abraham.
He hath given you the nomenclature of Muslim long ago and in
this (Scripture) too, that the Prophet of Allah [S.A.W.] may tes-
tify the truth before you and that you may stand witness to the
whole of Mankind"

In other words, the Muslims are the successors to the mission of
the Holy Prophet of Allah [S.A.W.] and required, therefore, to
discharge the same duty which the Apostle of Allah performed
during his auspicious life. In the same manner as the final
Prophet of Allah [S.A.W.] struggled day and night by his words
and action and made the way of total submission to Allah clear
to the people, the adherents to Islam have also to preach Islam,
the religion of Allah, to all the people of the world and what is
more, they have to practise it in their every day life and testify

286

Call to Religion

and prove it the religion of truth with tlfe same high sense of
duty and missionary zeal.

2. Always keep in view your real position in this world and con-
stantly endeavour to order your life accordingly. You are not like
the other people of the world. Allah has conferred on you a dis-
tinction and a privilege. You have been vested with the honour
of leading the affairs of the world. You don’t believe in extremes
and are expected to keep yourself firm on the straight path of
Allah with moderation.

The Holy Qur’an affirms:

Ail

(|(*V te^yi)

"Thus we have appointed you a middle nation that ye may
be witnesses against mankind and that the Messenger may be a
witness against you.” (2: 1 43)

3. Seek knowledge of the real purpose and aim of your life and try
to achieve it with confidence and conviction. The real mission
and task before the Muslims is to establish and enforce the
religion as a whole which the Holy Prophet Muhammad
[S.A.W.] communicated to the mankind-a religion which con-
tains divine guidance and injunctions in each and every aspect of
life such as beliefs and worship, morality, and social, economic
and political spheres etc. The Holy Prophet [S.A.W.] during his
auspicious . days enforced Islam with all its details. The Holy
Prophet [S.A.W.] taught beliefs, principles of morality and the
modes of worship; he [S.A.W.] established and organised a
society on the principles of Islam and brought about countless
favours and blessings to the people.

Allah has affirmed:

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Etiquettes of Life in Islam

"He hath ordained for you that religion which He com-
mended unto Noah, and that which We inspire in Thee
(Muhammad), and that which We commended unto Abraham
and Moses and Jesus saying: Establish the religion and be not
divided therein." (42: 13)

4. Always remain determined to eliminate evil and establish good.
This is an obligation you owe to your faith to justify your exis-
tence as upholders of the truth. Live to achieve this aim and idea
serving this mission. Allah has named you as the best people on
earth only because you live to uphold the truth and sacrifice
even your life for this noble cause.

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'Ye are the best Community that hath been raised up for
mankind. Ye enjoin right conduct and forbid indecency and ye
believe in Allah." (3: 110)

The Holy Prophet [S.A.W.] has affirmed:

"I swear by Him Who has power over my life you must en-
force virtue and curb evil, otherwise Allah shall send veiy soon
such calamity over you that you will cry and seek mercy from
Allah but you will get no response." ( Tirmidhi )

5. Develop missionary zeal and exemplary fervour and enthusiasm
for the propagation of the message of Allah and to save the
people of Allah from the fearful torment of Hell. The Holy
Qur’an has acknowledged the unique fervour and abounding
zeal of the Holy Prophet [S.A. W.] in the following words:

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Yet it may be, if they believer not in this statement, that
thou wilt torment thy soul with grief for them." (18: 6)

288

Call to Religion

The Holy Prophet [S.A.W.] has himself described his feel-
ing in these words:

"I am like a person who lit a fire and when the surrounding
area became blight with light, the moths and insects began to
drop in fire. The person is now trying with all the force at his
command to stop these moths and insects from dropping in the
fire, but the moths and insects are rushing towards the fire ren-
dering all his efforts ineffective. Likewise, I am trying my level
best to draw you back and keep you away from the fire, yet you
are bent upon falling in it." ( Mishkat )

One day Hazrat ‘A’isha [R.A.A.] submitted to the Holy
Prophet [S.A.W.]: "O Prophet of Allah [S.A.W.]! Have you
passed a harder day than the day of Uhud in your life?" The Holy
Prophet [S.A.W.] observed: 'Yes, ‘A’isha! The day of ‘Aqabah
was the hardest in my life." This was the day when, dismayed
with the people of Mecca, the Holy Prophet [S.A.W.] had visited
Ta’if to convey the message of Allah to the people there. Their
chief ‘Abd Yalil set ruffians after the Prophet [S.A.W.] who
hurled stones at him in response to his message of blessing and
salvation. The Prophet of Allah [S.A.W.] sustained serious in-
juries. His whole body was stained with blood and he fainted.
Deeply grieved and frustrated, the Holy Prophet [S.A.W.]
returned to Mecca. When the Prophet [S.A.W.] arrived at Qarn
Aththaalib, he had overcome his grief Allah sent the angel of
calamity to the Prophet [S.A.W.], The angel of torture sub-
mitted: "O Prophet of Allah [S.A.W.]! If you wish I shall collide
Abu Qubais with Jabal Ahmar and crush all the wicked between
the two mountains. The benefactor of the world [S.A.W.] ob-
served: "No, no, let me warn my people of the torments of Allah.
May Allah open their hearts to accept the truth and concede to
the Divine Guidance or else their succeeding generation may sub-
mit to the truth." (Bukhari, Muslim)

The Meccans were constantly busy conspiring against the
Holy Prophet [S.A.W.J. Some said that the Prophet [S.A.W.]

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Etiquettes of Life in Islam

should be exiled from the city while others counselled that he
should be assassinated. In the mean time a famine stnick Mecca.
It was such a terrible calamity that the Quraish were con-
strained to eat leaves and bark of the trees. The children suf-
fered from the terrible agony of hunger and the elder felt restless
but helpless over the affliction of their children.

The benefactor of the mankind [S.A.W.] was deeply moved
by the heart rending distress of the people. His devoted com-
panions [R.A.A.] could not bear the grief and uneasiness of the
Holy Prophet [S.A.W.]. The Holy Prophet [S.A.W.] conveyed his
heartfelt sympathy to his deadly foes who had always been after
him to harm and tease him and its unhappy memories were still
fresh in his mind. The Holy Prophet [S.A.W.] sent a sum of five
hundred dinars to Abu Sufyan and an equal amount to Safwan
with the instruction that the money should be distributed
among the famine-stricken people.

Truly speaking, to be sorry for the misguided, to feel dis-
turbed over their wickedness and distress, to be anxious to save
them from the wrath of Allah, to be distressed at their affliction
and to have an extra-ordinary craving for their right
guidance-such are the attributes of a missionary of truth which
create irresistible attraction in his life and an impression uncom-
mon in histoiy.

6. Serve your people with selfless devotion and do not ask for any
recompense for your devotion from anybody Do whatever good
you can only to win the favour of Allah and expect reward and
blessings from Him only. The desire to earn the favour of Allah
and to demand reward and blessings from Him alone lends
weight to a man’s word and makes him dynamic. Allah has al-
ways been and will remain for ever. He neither sleeps, nor dozes
off. No move or activity of man is hidden from Him. He never
lets the reward of any of His devotees go waste. He pays more
than ones labour and never deprives any one of His blessings.
The Prophets (peace be upon them) repeatedly observed to their

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Call to Religion
people:

"I demand not any reward or recompense from you. My
reward lies with the Lord of the worlds."

Do acquire a deep understanding of Islam and be sure that
Islam is the only true religion in the eyes of Allah. No mode of
worship, except the one enjoined by this true religion has any
worth before Allah. Allah holds only that religion as true and
valid which He has revealed in the Holy Qur’an and which the
Holy Prophet [S.A.W.] translated into practice during his auspi-
cious life. The Holy Qur’an enjoins upon the Prophet of Allah
[S.A.W.] to make it clear to the people that he had adopted his
path with careful deliberation and full awareness.

"Say, this is my way. I call on Allah with sure knowledge, I
and whosoever followeth me-Gloiy be to Allah! and I am not of
the idolators." 12: 108)

Allah makes clear affirmation:

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"And whoso seeketh as religion other than the surrender (to
Allah) it will not be accepted from him and he will be a loser in
the Hereafter. 11 (3: 85)

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"The only religion unto Allah is the surrender (unto Him).”

(3: 19)

291

Etiquettes of Life in Islam

and beware it is for the performance of this grand task that
Allah had sent Prophets (peace be upon them) one after
another-and be convinced in your own heart that this wealth of
religion which the Almighty has vouchsafed to you is the key to
attain excellence and honour in the world and Hereafter. The
worldly pomp and show which is transitory and short-lived can
not be compared with the eternal and inestimable wealth of
religion! The Holy Qur’an affirms:

"And We have bestowed upon you seven oft-repeated verses
and a great b’ook, the Qur’an. Hence care not for this mundane
wealth We have conferred on others." Addressing the believers
of other Revealed Books before Qur’an, the Holy Qur’an says:

"Say: 0 People of the scripture! Ye have naught (of
guidance) till ye observe the Torah and the Gospel and that
which was revealed unto you from your Allah." (5: 68)

9. Make constant efforts to grasp the real spirit of religion and the
wisdom it contains. The Holy Prophet [S.A.W.] has observed:

"Allah endows, whomsoever He wishes to bless with good-
ness, with the real understanding and deep insight into religion."

( Bukhari , Muslim)

As a matter of fact, it is the real knowledge of religion and
insight into the spirit of religion which is the fountain-head of all
goodness and the man who is deprived of this goodness is
deprived of the blessings of this world as well as of the world
Hereafter. Such a man can never achieve balance and consis-
tency in life, nor can he truly represent religion in any walk of
life.

10. Whatever you wish to proclaim to the world, address it to your-

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Call to Religion

self first. Tell yourself first what you wish to tell others and per-
form in your won life what you preach to othei's. The distinction
of a missionary of time religion is that he tides to project in him-
self the true model of his preachings. His deeds and character
stand testimony to his words. He himself yearns for the truths
he propagates to other as a source of goodness. Whenever the
Prophets (peace be upon them) rose to call the people to
surrender themselves before Allah they proclaimed
OjI tSI Ana awwalul muslimin (I am the first to sur-
render before Allah).

Testify by spoken as well as written word that truth is what
you represent. Make it evident through your individual life,
family relations, social dealings and through your national and
political activities that piety can only be developed by adopting
the way of life as enunciated by Islam. This system guarantees
stability of homes, emergence of a morally oriented society and a
culture and civilisation based on justice and equity. Those who
ignore the duty of reforming and training their own character
and ruminate over the reformation and training of others are
completely devoid of common-sense. Their own house is on fire,
yet they are carrying about buckets of water looking for a blaze
qnywhere else to extinguish. Such people are losers not only in
this world but in the Hereafter also. Their inaction in this world
will render all their preachings ineffective and weightless and in
the next world they shall undergo the most deterrent punish-
ment. It is most hateful in the sight of Allah that they do not
practise what they preach and tell others to do what they them-
selves do not do . 1 The Holy Prophet [S.A.W.] has warned such
missionaries of Islam who do not do what they preach, of the
most fearful punishment. The Holy Prophet [S.A.W.] observed:

"A man shall be brought on the Day of Judgement and will
be thrown into the Fire. His intestines will spill out due to the
Fire. He will then cany around his intestines as a donkey goes

1. ‘As-Saf, Verses 2, 3.

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Etiquettes of Life in Islam

round the mill. On seeing him the denizens of hell will gather
around him and enquire: "O man, what has become of you! Are
you not the one who preached to us in the world to perform vir-
tuous deeds? Are you not the one who dissuaded us from the per-
formance of evil acts? How did you come into this place despite
having performed such pious deeds?" The man will answer: " I
did teach you piety, but never cared for it myself. I forbade you
to do evil, but performed evil deeds myself." (Muslim , Bukhari )

The portentous account of the night of Ascension which the
Holy Prophet [S.A.W.] related to the people contains a warning
for the misguided to reform themselves. The Holy Prophet
[S.A.W.] observed:

"I beheld some people in the night of Ascension whose lips
were being clipped with scissors of fire. I enquired from Jibrail
[A.S.]: Who are these people?" Jibrail [A.S.] replied: They are
the orators of your Ummah. They preached piety and fear of
Allah to people, but forgot to follow these teachings in their per-
sonal lives." ( Mishkat )

The illustrious companions [R.A.A.] also used to issue stern
warnings to such misguided and hypocritical people Who did not
follow what they preached. On one occasion, a person said to
Hazrat ‘Abdullah b. ‘Abbas [R.A.A.]: "Hazrat I desire to instruct
people in piety and forbid them to commit evil deeds. I wish to
propagate religion among the people." Hazrat ‘Abdullah en-
quired: "Have you acquired the proper qualifications for becom-
ing a preacher?" The person submitted: 'Yes, I believe I am
capable of performing the task of a missionary." Hazrat ibn
‘Abbas [R.A.A.] observed: "If you do not apprehend any condem-
nation in the light of three verses of the Holy Qur’an, do preach
Islam." The person enquired: "Which three verses do you mean?"
Hazrat ibn ‘Abbas [R.A.A.] answered:

The first verse is:
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294

Call to Religion

‘Eiyoin ye righteousness upon mankind while ye yourselves
forget to practise it.?" (2: 44)

Ibn ‘Abbas [R.A.A.] then enquired: Do you follow this verse
in your practical life fully?" The man replied: "No." Ibn Abbas
[R.A.A.] then recited the second verse:

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“O ye who believe! Why say ye that which ye do not? (6 1 : 2)

Hazrat ibn ‘Abbas [R.A.A.] then asked: "Are you sure you
are following this verse" The man replied: "No.” Hazrat ibn
‘Abbas [R.A.A.] observed: The third verse is:

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"I desire not to do behind your backs that which I ask vou
not to do." (11.88)

*Tell me now, have you fully carried out the instruction con-
tained in this verse. The man submitted: "No." Whereupon Haz-
rat, Abdullah observed: "Go then and instruct yourself in piety
first and forbid your own self from evil."

11. Perform your prayers with full devotion keeping in view its
rules, regulations and conditions. In addition to them also offer
supererogatory prayers.

No one can propagate religion without establishing a close
communion with Allah. Prayer is the sure means-a means
prescribed by Allah Himself-of establishing a deep connexion
with Allah. Allah affirmed through a revelation to the Holy
Prophet [S.A.W.].

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Etiquettes of Life in Islam

"O thou wrapped up in the raiment! Keep vigil the night
long, save a little-a half thereof, or abate a little thereof, or add
(a little) thereto and chant the Qur’an in measure, for We shall
charge thee with a word of weight" ( 74 : 1 - 5 )

‘Charge thee with a word of weight’ implies ‘Propagation of
the Religion of Truth’ and truly this responsibility is the most
burdensome and heavy of all duties in the world. In order to be
able to discharge this duty, it is important for you to derive
strength from prayer and establish a firm connexion with Allah.

12. Develop a fondness for and interest in the study of the Holy
Qur’an and recite the Book regularly. Recite the Qur’an slowly
and with deep concentration during the prayers as well as
during the period other than prayers. When the Qur’an is
recited with a interest and concentration, it becomes easy to un-
derstand and reflect upon the meanings of the Holy Qur’an. As
soon as one starts appreciating the charms of the word of Allah,
his interest and inquisitiveness increases and he goes deeper and
deeper in the Book of Allah. The Holy Qur’an is the only source
of guidance and warning. It has been revealed to make the
people ponder over its contents and derive benefit from its
guidance and warnings, so ponder over the meanings of the Holy
Qur’an and learn wisdom from it. Recite the Qur’an with a firm
determination to mould your own self as well as your society as a
whole according to the injunctions of the Holy Qur’an. Only
those can establish the rule of Allah who mould their own
thought and action according to the teachings of Qur’an. He,
who forsakes Qur’an, can no longer maintain his allegiance to
the faith, nor can he contribute any way in the struggle to estab-
lish Islamic system of life. Readers of the Qur'an have been
advised:

296

Call to Religion

"(This is) a Scripture that We have revealed unto thee, full
of blessing-that they may ponder its revelations and that men of
understanding may reflect." (38: 30)

Moreover, the readers have been instructed: "Read the
Qur’an slowly with pauses." (73: 4)

The Holy Prophet [S.A.W.] affirmed:

"These hearts get rusted as the iron rusts when water is
poured over it." The people submitted: "O Holy Prophet
[S.A.W.]! Tell us then what cleanses the rust of the hearts?" The
Holy Prophet [S.A.W.] observed: "The rust of the hearts is
cleansed when one remembers death frequently and secondly
studied the Qur’an often." C Mishkat)

13. Be grateful to Allah under all circumstances. Look towards those
who are below you in terms of material prosperity and social
status. It will help you develop a sense of gratitude to Allah.

The Holy Prophet [S.A.W.] observed:

"Look at those who are below you in terms of material
prosperity and social status. (You will then feel grateful to
Allah). Do not look at those who surpass you in material riches,
lest you depreciate the bounties and blessings that the Allah has
conferred upon you (as it may foster ingratitude to Allah)."

14. Abstain from pleasure-seeking and luxurious living. Be a
watchdog of truth who is always on guard and never drops vigil.

The Holy Prophet [S.A.W.] observed:

"How can I live at ease or seek pleasure in life when I know
that Israfil 2 stands ready with the trumpet close to his mouth, to

2. An angel of Allah vested with the duty of sounding the signal for Doomsday.

297

Etiquettes of Life in Islam

sound the call for Doomsday to descend as soon as he receives
the Command of Allah." Addressing the Believers, Allah affirms
in the Holy Qur’an:

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"Make ready for them all thou canst of (armed) force and of
horses tethered that thereby ye may dismay the enemy of Allah
and your enemy, and others beside them whom ye know not.
Allah knoweth them whatsoever ye spend in the way of Allah. It
will be repaid to you in full and ye will not be wronged." (8: 60)

15.

Be prepared to sacrifice eveiything for the sake of religion and if
needed, be prepared even to migrate from your homeland. Check
up yourself off and on as to what extent you have developed this
devotion. Giving an account of the emigration of Hazrat Ibrahim
[A.S.], the Holy Qur’an has urged believers to be prepared to
emigrate and offer sacrifices in the following verses:

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"And make mention (O Muhammad) in the scripture of
Abraham, Lo! he was a saint, a Prophet When he said unto his
father O my father! Why worshippest thou that which heareth

298

Call to Religion

not nor seeth, nor can in aught avail thee? O my father! Lo!
there hath come unto me of knowledge that which, came nQt
xinto thee. So follow me, and I will lead thee on a right path. O
my father! Serve not the devil. Lo, the devil is a rebel unto the
Beneficent. 0 my father! Lo! I fear lest a punishment from the
Beneficent overtake thee so that thou become a comrade of the
devil. He said: Rejectest thou my gods, O Abraham! if thou cease
not I shall surely stone thee. Depart from me a long while! He
said: Peace be unto thee! I shall ask forgiveness of my Allah for
thee. Lo! He was ever gracious unto me, I shall withdraw from
you and that unto which ye pray beside Allah and I shall pray
unto my Allah. It may be that, in prayer unto my Lord, I shall
not be unblest." ( 19 : 41 - 48 )

16. Develop a burning zea striving in the way of Allah, a spirit of

fighting with all your means and soul and a pious desire to at-
tain martyrdom in the cause of Allah. Truly speaking, ‘Jihad’ is
the test of faith and the heart which is devoid of the spirit of
Jihad is devoid of faith and right guidance and may be compared
to a desolate ruin in the wilderness. It is really a great privilege
to be able to reach the field of Jihad and to gain an opportunity
of sacrificing one’s life and property in the way of Allah. In case,
the circumstances prevent you from availing of the opportunity
to participate in the Jihad; if you lack means or wherewithal to
prove your conviction in the field of Jihad, even then you may be
counted among those soldiers in the eyes of Allah, who either at-
tained martyrdom while fighting for His cause or returned from
the field as the winners provided your heart is filled with the
zeal of setting out in the way of Allah, you always takes into ac-
count the feelings and sentiments which stir a man to perform
heroic deeds in the way of Allah. On his return from the battle of
Tabuk, the Holy Prophet [S AW.] addressed his illustrious com-
panions [R.A.A.] on the way and observed:

"There are some people left behind in Madinah who did set
out with you and traversed the valley and remained with you
throughout the battle." The companions [R.A.A.] were
astonished dnd submitted: "Did they do all this while staying

299

Etiquettes of Life in Islam

behind in Madinah all the time!" The Holy Prophet [S.A.W.]
observed: ’Yes, they did all this even while staying behind in
Madinah all the time, for circumstances forced them to stay
back, otherwise they would not have held themselves back of
their own accord."

In the Holy Qur’an, Allah has also praised those people who
could not take part in Jihad, despite their burning zeal and were
ever afterwards smitten with sorrow over this deprivation.

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"Nor unto those whom., when they came to thee (asking
that thou shouldest mount them thou didst tell: I cannot find
whereupon to mount you. They turned back with eyes flowing
with tears, for sorrow that they could not find means to spend."

( 9 : 92 )

The Holy Prophet [S.A.W.] observed: "The man who died
without waging a struggle in the way of Allah or had no yearn-
ing in his heart to wage such a struggle, has died in a state of
hypocrisy." (Muslim )

In fact anybody whose heart is devoid of the spirit of fight-
ing in the way of Allah and of sacrificing his life and resources
for the cause of the Almighty is not a true believer.

300

Call to Religion

Etiquettes of
Preaching

1. Observe prefect decorum and propriety while preaching and
propagating Islam. Adopt such an appropriate, dignified, and cal-
culated technique to communicate your message as to generate
fervour and zeal in the listener.

The Holy Qur’an affirms:

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"Call unto the way of thy Lord with wisdom and fair exhor-
tation and reason with them in the better way." (1 6: 125)

This comprehensive verse of the Holy Qur’an contains
instructions regarding three principles:

i. The call must be made in the most appropriate manner.

ii. The instruction and guidance must be provided in the best
possible way.

iii. Discussion and reasoning should be fair and courteous.

Calling in a wise manner means to communicate your mes-
sage according to the situation and circumstances aptitude of the
people, their intellect and understanding and their social environ-
ments and status. Do not waste this precious treasure of
knowledge and wisdom in a haphazard way. Address each class,
group or individual according to their ability, capacity, and their
mental level. Always start your discussion from such universal
truths as are mutually conceded to and pave the way for mutual
understanding and agreement.

Arouse one’s best sentiments with sincerity and devotion.
Create and develop in him an ui’ge and desire to know the truth.

301

Etiquettes of Life in Islam

Thus he will not only achieve peace of mind but adopt and ac-
cept the faith as his own inner urge. It will serve as a source of
nourishment for his soul and a tranquiliser for his passions and
sentiments.

To be courteous in criticism, and discussion means that you
should offer constructive criticism. Your criticism should reflect
your earnestness and sincerity. Your style should be so convinc-
ing and simple that the intransigence, hate, obstinacy, prejudice
or pride may get no inlet. Your approach should be so rational
and impressive and your discussion so charming and thought
provoking as to make the listener think over your arguments
and to feel an irresistible attraction towards the truth. When-
ever you feel intransigence in attitude and reasoning, stop discus-
sion and take leave.

2. Propagate religion as a whole and do not add to or expunge any-
thing from its teachings or principles of your own accord. The
preacher of Islam has no discretion to project what he thinks fit
and to withhold what he does not think fit to project.

Allah affirms:

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"And when Our dear revelations are recited unto them they
who look not for the meeting with us say: Bring a lecture other
than this, or change it. Say (0 Muhammad): It is not for me to
change it of my own accord. I only follow that which is inspired
ip me: Lo! if I disobey my Lord I fear the retribution of an awful

302

Call to Religion

day. Say: If Allah had so willed I should not have recited it to you
nor would He have made it known to you. I dwelt among you a
whole lifetime before it (came to me). Have ye then no sense?
Who doeth greater wrong than he who inventeth a lie concern-
ing Allah and denieth His revelations? Lo! the guilty never are
successful . M (10: 15-17)

However unfavourable the circumstances may be, the
preacher must propagate religion in its true and whole form. It
is a hideous crime to introduce innovations into or to make al-
terations in the principles and teachings ordained by Allah to
suit the prevailing trends. The people who are guilty of such al-
terations are the losers in this world as well as in the world
Hereafter. Islam is a religion ordained by Allah who is All Know-
ing and Omnipotent. His knowledge is eternal and there is noth-
ing beyond His knowledge of whole of this universe right from
beginning to the end. Whatever be the human conquests in the
field of science and technology, discoveries and explanations, all
are subject to the supreme Will of Allah. Nobody has got any
right to make any addition or alteration in the Code of life or-
dained by Him. So much so that the Holy Prophet [S.A.W.],
through whom this code of life has been conveyed to us, has
been introduced to us as the most ideal servant of Allah who fol-
lows what is ordained to him in letter and spirit and dares not
overrule His mandate.

3. Convey the message of Islam in a natural way, so that it may not
be taken as an unnatural burden. The people may take it as a
remedy for all their ills and sufferings instead of feeling scared
and developing hatred against it. You should be so polite and
rational in conveying the message of Islam to the people that
they may feel an irresistible attraction towards Islam. Hazrat
Mu'awiya ibn Hakam [R.A.A.] states: "Once I was saying prayers
behind the Holy Prophet [S.A.W.] when a man sneezed. I
responded to the sneeze by saying | in the course of

the prayer. The people began to star at me. I said: "May Allah
bless you! Why are you staring at me? The People indicated to
me by gestures to keep quiet. I kept quiet. When the prayer was

303

Etiquettes of Life in Islam

over, the Holy Pi'ophet (peace and blessings of Allah be upon
him) and may my father and mother be sacrificed for him, never
did I see a better guide and teacher before or after him) neither
reproached me, nor beat me, nor blamed me. He only said to me
"Look. This is prayer and it is not admissible to talk during the
prayer. Prayer is meant to acknowledge the purity, supremacy
and exaltedness of Allah to recite the Holy Qur’an."

4. Be moderate in your writing, speech and conversation while con-
veying the message and call of Islam so that the listeners may
feel hopeful as well as seized with awe. Neither overstress the
terrifying aspects of the punishment for sins, lest the people
should lose all hopes of mercy from Allah and consider salvation
not only difficult but impossible; nor should you present such a
rosy and one-sided picture of the kindness and forgiveness of
Allah that people become fearless and irresponsible in their ac-
tions and feel free to transgress the divine commands trusting
upon the Munificence and Forgiving Nature of Allah.

Hazrat ‘Ali [R.A.A.] observed:

"The best scholar is he who invites the people to obey and
submit before Allah in such a manner that people do not lose
hope in Allah; he neither gives them allowances to commit trans-
gressions against the Law of Allah nor makes them fearless of
Divine punishment."

5. Observe perseverance and constancy in missionary activities.
Continue implementing your programme with fortitude and a
high sense of responsibility. Avoid the habit of abandoning your
programmes half way and chalking out new schemes. Do little,
but do it steadily.

The Holy Prophet [S.A.W.] has observed:

"The best deed is the one which, however little it may be, is
done constantly and regularly."

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Call to Religion

6. Meet all hardships and trials that confront you while preaching
and propagating Islam cheerfully and with patience and
fortitude:

The Holy Qur’an affirms:

"And enjoin kindness and forbid iniquity and persevere
whatever may befall thee." (31: 1 7)

Hardships and difficulties do come in the way of truth and
submission to Allah. These trials and hardships strengthen faith
in Allah and season one’s character and morals. This is why
Allah puts those to trial who claim to be His servants and the
trial gets harder and harder for those who are better seasoned in
faith and devotion.

Allah affirms:

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"And most certainly shall We try you by means of some
fear, and hunger and loss of worldly goods, lives and fruits, and
glad tidings to the patient who, when adversity overtakes them,
say: Surely Allah’s we are, and unto Him we are to return. It is
they, upon whom there are blessings of their Lord and (His)
mercy and it is they alone who are guided aright." (2: 155-57)

‘Hazrat Sa‘d [R.A.A.] submitted to the Holy Prophet
[S.A.W.]: "O Prophet of Allah [S.A.W.]! Which person is put to
the severest trial?" The Holy Prophet [S.A.W.] observed: "The

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Etiquettes of Life in Islam

persons who are put to the severest trials are firstly the
Prophets of Allah [A.S.], then those who are nearest to the
prophets in conviction and devotion, and then those who are
next to them in their faith and submission. In fact one is tried
according to his conviction and devotion. Whoever is firm in his
conviction and devotion is put to a hard test and whoever is
weak in faith and submission is confronted with a mild trial and
these trials continue till a man is purged of all traces of sin."
(Mishkat)

Recounting his own experience, the Holy Prophet [S.A.W.]
observed: "Never was a man more persecuted in the way of Allah
than I was and never was a man more threatened in the way of
Allah as I was. We spent thirty days and thirty nights in such
state that Bilal [R.A.A.] and I had nothing that a living being
could eat, save some little provisions in the small pack which
Bilal [R.A.A.] kept under his arm." ( Tirmidhi )

The Holy Prophet [S.A.W.] also affirmed:

"And person who will make an effort to be patient shall be
granted patience by Allah. And there is no blessing which encom-
passes more good than patience." ( Bukhari , Muslim )

In fact, trials are essential for strengthening and carrying
forward the movement. No movement can achieve success
without passing through periods of trial, especially a movement
which calls for a universal revolution in human society and
plans to raise the social structure of human life on entirely new
foundations.

Reminiscing about the days when the stone-hearted Mec-
cans were perpetrating endless tortures on the Holy Prophet
[S.A.W.] and his illustrious Companions [R.A.A.], Hazrat Khab-
bab ibn al-Arat [R.A.A.] related:

"The Holy Prophet [S.A.W.] was resting with a sheet placed

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Call to Religion

under his sacred head in the shade of Bait-Allah (House of
Allah) when we reached his presence with the complaint: "O
Prophet of Allah [S.A.W.]! Don’t you seek aid for us from Allah!
Don’t you pray for an end to this oppression! (How long will this
period of trial continue and when will it come to an end!) The
Holy Prophet [S.A.W.] heard our complaint and observed: There
had been people before you who faced unprecedented trials and
oppressions. Often one of them was made to stand in a pit, half
buried in the ground, and his body was sliced into two parts with
a saw like a log of wood, yet the man refused to renounce his
faith. Their flesh was pierced through with steel combs till the
iron nails reached the bones and the fibres, yet the devotees of
Allah did not resile from truth. By Allah, Islam shall prevail and
you will see (such a state of peace and security) that a man
riding from San'aa (the Capital of Yemen) to Hadramut will
have nothing to fear on the way except Allah. The shepherds will
only fear the wolves lest they should cany off their goats. But,
alas, you show impatience." (. Bukhari )

Hazi'at Mu'awiya [RA.A.J relates: "I have heard the Holy
Prophet [S.A.W.] observing, "There shall always remain a group
among my Ummah who will defend Islam and their faith. Those
who do not support them or oppose them shall never be able to
destroy or eliminate them till the final word from Allah. These
defenders of Faith shall remain firm in their conviction.

( Bukhari , Muslim )

7. Do not show undue toleration, or shower undeserved praise on
any one, nor sacrifice principles under any cii'cumstances. In af-
firmation of a virtue of the believers, the Holy Qur’an says:

"They deal strictly with the non-believers."

In other words, the believers are extremely strict about mat-
ters of religion and principle and under no circumstances do
they compromise their principles or tolerate wrong-doing. They
can bear anything, but cannot sacrifice their religion or prin-
ciples. Allah has transmitted through the Holy Prophet [S.A.W.]

307

Etiquettes of Life in Islam

the following to the Muslims:

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"Unto this then summon (0 Muhammad). And be thou
upright as thou art commanded, and follow not their lusts."

Accommodation for wrong-doing, undue toleration and com-
promise with falsehood are the weaknesses that destroy one’s
faith and religion.

The Holy Prophet [S.A.W.] has observed:

"When the tribe of Israel began to transgress the commands
of Allah, their learned men checked them, but they did not
refrain from their wicked deeds. Their learned men instead of
boycotting their society, continued to attend their company and
ate and drank with them. Consequently Allah equated these
pious Ulemas with the transgressors and cursed them through
His Prophets, Hazrat Dawud and Hazrat ‘Isa [A.S.]. Allah
cursed the Israelites because they followed the path of dis-
obedience to Allah and went too far on this way." The reporter of
this Tradition ‘Abdullah b. Mas‘ud [R.A.A.] relates: "The Holy
Prophet [S.A.W.] changed his reclining posture and sat erect
and observed: No, I swear by Him Who hath power over my life,
you will certainly continue to enforce virtue and curb evil and
you will hold the hand of the oppressor and bend the tyrant
before truth. If you do not act as you must, you too shall assimi-
late with them and Allah shall withhold all His blessings and
guidance from you and forsake you completely, just as He
deprived the Israelites of His clemency.

8. To train and reform your children and to prepare them for the
duty of establishing religion is not only your foremost obligation,
but a logical sphere of your activity. On the other hand, it is un-
wise and unnatural to ignore your children and get yourself busy
in missionary activities outside. It is a gross negligence and an

308

Call to Religion

escape from duty. It is as if you leave your own family writhing
in agony of hunger and thirst during famine and go out in search
of the needy to distribute grain among them to display your
munificence. It shows that you are quite incapable of perceiving
the suffering of hunger and thirst and are devoid of the sense of
kinship and love; nor can you appreciate the wisdom that lies
behind the act of distributing grain. The Holy Qur’an eqjoins
upon the believers:

"O Believers! Save yourselves and your families from the
fire of Hell."

The Holy Prophet [S.A.W.] has elucidated the same verse
as follows:

"Each one of you is a guardian and is charged with a respon-
sibility, and each one of you shall be held accountable for those
who have been placed under your care. The ruler is a guardian
and he shall be held to account for the affairs of his subjects. The
husband is the guardian of his family; the woman is the guar-
dian of her husband’s home and children. So each one of you is a
guardian and charged with a responsibility and each one of you
shall be called to account for the affairs of those who have been
placed under your care." (Bukhari, Muslim )

9. Expend some care upon reforming and cultivating your neigh-
bours and the people living around you and consider this task as
a part of your duty.

The Holy Prophet [S.A.W.] delivered a sermon one day and
in the course of his sermon praised some Muslims and then ob-
served: "Why is it so that some people do not impart religious
knowledge to their neighbours and do not season them in
religion, neither do they warn them of the fearful consequences
of their ignorance of religion, nor restrain them from committing
evil deeds? And why is it so that some of you do not care to learn

309

Etiquettes of Life in Islam

religion from their neighbours and do not acquire an understand-
ing of its purpose and spirit, nor do they tiy to ascei-tain the fear-
ful consequences of remaining ignorant of religion. By Allah!
The people must teach religion to their neighbours and inculcate
an understanding of religion in them. The people should guide
their neighbours, give them good counsel and restrain them
from wrong and evil. Besides, it is the duty of people to learn
religion and accept their counsels or else I shall punish them
soon." The Holy Prophet [S.A.W.] then descended from the pul-
pit concluding his sermon.

Those who were present there enquired from each other:
Against whom the Holy Prophet [S.A.W.] delivered this
warning?" The others said, "The Holy Prophet [S.A.W.] was al-
luding in his speech to the people of the tribe of Ash’ar. These
people are well-versed in religion, but their neighbours, who live
in the Oasis, are ignorant yokels." When the people of the tribe
of Ash'ar came to know of the sermon delivered by the Holy
Prophet [S.A.W.] they presented themselves before the Holy
Prophet [S.A.W.] and submitted: "0 Prophet of Allah [S.A.W.]!
You were pleased to shower praise on some people and ex-
pressed your displeasure towards us. Kindly let us know what is
wrong with us?" The Holy Pi-ophet [S.A.W.] observed: "It is the
duty of the people to teach religion to their neighbours; they
ought to preach to them, educate them and restrain them from
wrong and evil. Likewise it is the duty of the people to learn
religion from their neighbours and to accept their counsels. They
should also cultivate an understanding of religion, otherwise I
shall punish them soon in this world." The people of the tribe of
Ash’ar again submitted: "O Prophet of Allah [S.A.W.]! Should
we inculcate the spixlt of religion among others?" The Holy
Prophet [S.A.W.] observed: 'Yes, indeed, it is your duty." There-
upon the people submitted: "O Holy Prophet [S.A.W.]! Allow us
a grace period of one year." The Holy Prophet [S.A.W.] granted
them a grace period of one year within which they were to teach
religion to their neighbours and inculcate an understanding of
religion in them. The Holy Prophet [S.A.W.] then recited the fol-

310

Call to Religion

lowing verses:

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"Those of the children of Israel who went astray were
cursed by the tongue of David, and of Jesus son of Maiy. That
was because they rebelled and used to transgress. They
restrained not one another from the wickedness they did. Verily
evil was they used to do." ( 5 : 78 , 79 )

10. Respect and give due regard to the religious beliefs and senti-
ments of the people among whom you are performing your
pleasant duly of preaching and propagating religion. Do not
desecrate the names of their forbears or leaders; neither attack
their beliefs, nor denounce their religious doctrines. You should
preach your religion in a positive manner with sense and wis-
dom. Your criticism, instead of provoking the listeners, shall be
earnestly aimed at driving home your preachings to them. Impas-
sioned criticism and disparaging speech never succeeds in bring-
ing about the -desired change in the addressee. On the other
band, there is an ever present danger in this case that feelings of
pride in ignorance and prejudice may be ignited in the listener
and under their influence he may pass impudent remarks upon
Allah and religion and instead of drawing near to religion may
go farther astray.

The Holy Qur’an affirms:

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"(O Believers!) Do not revile those whom they call besides
Allah lest they should unknowingly take to reviling Allah out of
enmily."

11. When you become a missionary for spreading the message of

311

Etiquettes of Life in Islam

Allah, you should confine your activities to calling people
towards Allah and nothing else. Do not call the people of Allah
towards anything other than Allah; do not issue your call in the
name of a country, people, race, or language; nor call them on
behalf of a party. The objective of the believer is to obey the Will
of Allah. Call people towards total submission to Allah and cul-
tivate an assurance among them that the slave's duty is to wor-
ship his Creator and Master, be it in the sphere of his individual
or family life, or in social and political affairs. The slave should
obey in all spheres of his life the order of his Lord and Creator
and submit to His Law with sincerity and devotion. A Muslim
can have no objective before him other than this. He should,
therefore call others also to achieve this objective. Whenever a
believer should dare turn his back upon the Commands of Allah
and set up anything else than obedience to the Will of Allah as
his objective, he shall be condemned and rejected in both the
worlds.

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'Who is better in speech than he who calls people towards
Allah, acts righteously and says ‘I am surely of those who
submit."

312

Call to Religion

Etiquettes of
Discipline and Organisation

1. Form a strong organisation for propagating religion and make a
concentrated and collective struggle to establish Islamic Order.

"And there must exist at least a group among you which
should call people towards goodness enjoining good and prohibit-
ing wrong and evil."

" Al-Khair " denotes all that is naturally good and which has
always been regarded as good by human nature and which has
been attested as good by the revealed Books. A comprehensive
and systematic form of all that is good and virtuous is the
religion of Allah which the Apostles (peace be upon them) have
been transmitting to the world in every successive epoch and
whose final, complete, authentic and fully preserved form is the
Qur’an and Sunnah which the Holy Prophet Muhammad
[S.A.W.] bequeathed to the Ummah. To call people towards this
good and to enrich the world with virtue it is imperative that
Muslims should form a party and perform this duty in an or-
ganised manner. They should forge strong and well-kint front
and launch a well-organised and concentrated struggle to
eliminate the wrong and evil from every sphere of life. Allah
describes this unity and strength of the Muslims with apprecia-
tion and praise and lauds their collective and concentrated

"Verily Allah loves those who fight in His cause arrayed in
ranks as though they were a structure cemented with molten

lead."

313

Etiquettes of Life in Islam

Stressing the importance of collective struggle and advising
Muslims to live as an organised body, the Holy Prophet [S.A.W.]
observed:

"Three men who live in a jungle are forbidden to live
together save they choose one from among themselves as their
Amir (Chief)." ( Muntaqa )

Further the Holy Prophet [S.A.W.] observed:

"The person who wishes to secure a dwelling place in the
centre of Paradise ought to remain firmly attached to the "Al-
Jama’at" for the devil haunts a single person, but if two persons
join together, the devil runs away as far as possible."

"Al-Jama‘at" implies a well-organised society of Muslims
which is governed by the rale of ShcirVah under a Muslim
Caliph and the Muslims as a whole agree and concede to his
authority and leadership. In such a situation there is no justifica-
tion, whatsoever, for any Muslim to keep himself away and aloof
from such a society. In case such a society and such an organisa-
tion does not exist make an all out concentrated and collective
effort to bring about such a society which is called Al-Jama'at in
Islamic terminology.

Make Islam the foundation of your unity and organisation as the
distinguishing feature of an Islamic organisation is nothing but
total submission to Allah. Any organisation, unity or alliance
based on any thing other than total submission to Allah shall not
be termed as Islamic, as it is not based on the foundation of
Islam. The real base of brotherhood and bond of unity is Islam
and Islam only. Anything other than Islam cannot cement rela-
tions of brotherhood and unison. It will rather disperse and disin-
tegrate the people and instead of forming a powerful and well-
knit unit and organisation with singularity of pur-pose and proce-
dure, they will be divided into several sects and. factions.

Call to Religion

If you form a party, the only objective before you should be
to establish the rule of Allah and all your struggle and efforts
should be devoted to achieve this goal only.

The Holy Qur.’an affirms:

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"And hold fast all of you together to this rope of Allah and
do not separate. And remember Allah’s favour unto you how ye
were enemies and He made friendship between your hearts so
that ye became as brothers by His grace." (3: 1 03)

‘The rope of Allah’ means Islam, the ‘Religion of Allah’. Ac-
cording to the Holy Qur’an, it is Islam which forms the basis of
the unity and organisation for Muslims. Anything else will only
divide them into a number of factions instead of uniting and
unifying them.

3. Love those working for the cause of Islam from the core of your
heart and consider this connexion as the most impoi*tant and the
most inestimable of all connexions.

Describing the characteristics of the believers, the Holy
Qur’an affirms:

"Then will not find folk who believe in Allah and the Last
Day loving those who oppose Allah and His Messeiiger even
though they be their fathers or their sons or their brothers or
their dan." (58: 22)

4. Extend support and counsel to your colleagues in the party and

315

Etiquettes of Life in Islam

keep alive the spirit of mutual guidance and advice in your party
life, for this is the real key to success.

fcil (&P i'Si

"By the time, surely man is ever in a state of loss except
those who believe and do righteous deeds and exhort one
another to preach Truth and exhort one another to be steadfast."

5. Observer party discipline with full care, and do not consider it
only a means of strengthening your party, but deem it as a
religious duty.

Allah affirms:

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"They only are true believers who believe in Allah and His
Messenger and when they are with him on some common er-
rand go not away until they have asked leave of him. Lo! those
who ask leave of thee, those are they who believe in Allah and
His Messenger." (24: 62)

Party discipline and loyalty and devotion to the leader is not
only a legal point, but an important issue of SharVah. The Holy
Qur’an has affirmed the true faith of those who are loyal to party
discipline and in no case abandon their party duty without leave
of their leader.

6. Extend sincere co-operation in all the good works that are being
carried out by the parly and exert yourself to the v maximum in
this effort Do not stain the purity of y£»ur moral character by en-
tertaining any evil sentiments such as selfishness, or personal

316

Call to Religion

motives and self-glorification.

The Holy Qur’an enjoins upon the "believers:

"And co-operate with each other in good works of piety and
Allah-fearing."

7. Maintain cordial relations with your colleagues. If at times a dif-
ference of opinion arises, resolve the dispute at once and keep
your heart clear of any feelings of grudge.

sii '&>

"So fear Allah and maintain cordial relations among
yourselves."

8. Obey the Amir of the Islamic Party with all sincerity and in good
spirit and remain loyal and devoted to him.

The Holy Prophet [S.A.W.] has observed:

"It is the duty of the Muslims to listen to and obey the order
of their leader, regardless of the consideration whether such an
order is agreeable or disagreeable to them, provided such an or-
der does not constitute a transgression of Allah’s law. In case
such an order is issued as is repugnant to Allah’s law, it should
not be listened to, nor obeyed. (Bukhari, Muslim )

Hazrat Tamim Dari reports that the Holy Prophet [S.A.W.]
observed:

"Religion means devotion and loyalty." The Holy Prophet
[S.A.W.] repeated this observation three times. Thereupon we
submitted: "Devotion and loyalty to whom?" The Holy Prophet
[S.A.W.] observed: "Devotion and loyalty to Allah, His Mes-
senger, His Book, the leaders of Muslims and the mass of

317

Etiquettes of Life in Islam

Muslims." ( Muslim )

9. Avoid party chauvinism, bigotry and factionalism. Cooperate
with eveiyone with an open heart and in good cheer. Esteem
those who are working for the cause of religion. Deal with them
in good faith and sincerity and consider them as your colleagues
and comrades. All those who work for the cause of religion are in
reality supporters and helpers of one another. The goal of
everyone of them is the gloiy of religion and all of them wish to
serve religion according to their lights. It is auspicious and fruit-
ful to point out each other’s faults in a spirit of friendship and
understanding and to focus attention on correct mode of thought
and action. On the other hand, it is below the dignity and office
of the preachers of religion to indulge in such despicable conduct
as hatred, friction, envy, grudge, confrontation and hostile
propaganda against each other. The character of the preachers
must be clear of all these blemishes who sincerely and truly wish
to expend their energies and talents in the way of Allah aiid to
render some service to the cause of Islam during their lifetime.

318

Call to Religion

Etiquettes of
Leadership

1. To lead and guide the Islamic party choose a person who excels
others in piety and fear of Allah. Heritage nor wealth is the basis
of leadership or eminence in Islam. The best person in Islam is
he who fears Allah most.

The Holy Qur’an affirms:

"O mankind! Lo! We have created you male and female, and
have made you nations and tribes so that ye may know one
another. Lo! the noblest of you in the sight of Allah, is the best in
conduct." (49: 1 3)

2. Regard the election of a leader as a sacred duty and use your
vote as a trust from Allah only in favour of person who imyour
view is best qualified to discharge the onerous responsibility of
leadership.

Allah affirms:

"Lo! Allah Commandeth you that you restore deposits to
their owners." (4: 58)

This is a precise principle which encompasses all kinds of
trusts. In the context of this Chapter ‘trusts denote the respon-
sibilities of an Islamic Party i.e. the duty of leadership should be
vested by open choice in such a person who is the best qualified
among you to discharge the onerous responsibility of leadership.

319

Etiquettes of Life in Islam

To cast your vote in this case in a partisan spirit or to show
undue favour or to act under the influence of other extraneous
factors is a breach of trust. The character of a believer must he
free from the taint of breach of trust.

3. If you are to lead an Islamic Party, you should he fully conscious

of your responsibilities and should discharge your duty with com-
plete honesty, diligence, sense of responsibility and energy.

The Holy Prophet [S.A.W.] observed:

"Allah shall ban the entry of that person into Paradise who
is entrusted the duty of administering the affairs of Muslim
society and he betrays their trust." {Bukhari, Muslim)

The Holy Prophet [S.A.W.] also observed:

"The person who accepts the charge of administering the af-
fairs of Muslims and then does not serve their interests and does
not tire himself out in their service to the same extent that he
tires himself out to fulfil his own personal needs, Allah shall
throw such a man headlong into the fire of Hell." ( Tabrani)

4.

Treat your subordinates with tenderness, affection, fairness and
large-heartedness so that they may cooperate with you willingly
and Allah may grant your Party the favour of rendering some
service to Islam. Describing the virtues of the Holy Prophet
[S.A.W.] the Holy Qur’an says:

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"It was by the mercy of Allah that thou wast lenient with
them (O, Muhammad), for if thou hadst been stem and fierce of
heart they would have dispersed from round about thee." (3: 159)

Moreover, Allah has urged the Holy Prophet [SAW.]:

320

Call to Religion

(fl6

"And lower thy wing (in tenderness) unto these believers
who follow thee.” (26: 215)

In the course of a speech, Hazrat ‘Umar b. Khattab [R.A.A.]
remarked:

"O people! You owe us a duty to support us sincerely in our
absence and assist us in performing deeds of piety." Furthermore
he observed:

"Officers of the government! No tenderness is greater before
Allah and more profitable than the tenderness and leniency
shown by the head of the executive. Similarly, no lack of wisdom
and ineptness is more damaging, dangerous and despicable than
the indiscretion, whimsical nature and haphazard actions of the
executive head."

5. Realise the importance of your collegues. Respect their senti-
ments and pay due regard to their needs. Treat them in such a
fraternal way that they should look upon you as their greatest
well-wisher.

Hazrat Malik ibn Huwarith relates: "Once some of us young
men who were of the same age group went to stay with the Holy
Prophet [S.A.W.] and lived in his auspicious company for twenty
days. The Holy Apostle of Allah was no doubt extremely kind
and tender-hearted. When the Holy Prophet [S.A.W.] felt that
we were homesick, he [S.A.W.] enquired from us: "What rela-
tions have you left behind at home?" We submitted details,
whereupon the Holy Prophet [S.A.W.] advised us: 'You should
now return home and live with them and teach them what you
have learnt and propagate good deeds among them. Tell them
the exact hours of prayers and when the time of prayer ap-
proaches, one of you should announce the call and he who excels

321

Etiquettes of Life in Islam

all others in learning and character among you should lead the
prayers."

6. Appreciate the worth and importance of your colleagues and con-
sidering them your real assets, take pains to train them in right
earnest. Do not underrate them as poor and destitute nor covet
those upon whom Allah has bestowed worldly pomp, grandeur
and wealth.

"Restrain thyself along with those who cry unto their Lord
at morning and evening, seeking His countenances and let nor
thine eyes overlook them desiring the pomp of the life of the
world." (18:29)

In fact the people who have devoted their lives and
resources to the propagation and preaching of religion are the
veritable assets of a religious party. The duty of the party leader
is to realise the value of these people and concentrate all his at-
tention on their education and training.

7. Settle and execute all party matters in consultation with your col-
leagues. Tiy to develop their interest in the party and con-
solidate their support for the activities of the party. Allah, in
praise of the believers, also affirms that they settle their affairs
by mutual consultation.

"And their affairs are (settled) by mutual consultation."

Allah has urged the Holy Prophet [S.A.W.] to consult his
companions in matters of special importance.

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322

Call to Religion

"And consult them in (important) matters."

8. Display generosity and selflessness in party matters. Do not seek
to advance your own or your family’s interests in any party mat-
ter. On the other hand, show a liberal and unselfish conduct so
that your colleagues may always be prepared to make all
sacrifices with a willing heart and may not feel disillusioned with
the party or sever their connection with it or may not he moved
to act with selfish and interested motives. Hazrat Abu Bakr
[R.A.A.] once observed to Hazrat ‘Umar [R.A.A.]:

"O son of Khattab! I have chosen you and appointed you
over Muslims so that you may deal with them with kindness.
You have been a companion of the Holy Prophet [S.A.W.]. You
know how the Holy Prophet [S.A.W.] used to prefer our inter-
ests to his own interest and that of our family to his family, so
much so that we often returned as a gift to the Prophet’s family
whatever we received from him in excess of our needs and
requirements." (Kitab al-Kharqj)

9. Always avoid partiality and nepotism and never show undue
regard and toleration. Hazrat Yazid b. Sufyan [R.A.A.] relates:
"When Hazrat Abu Bakr [R.A.A.] appointed me chief of the
army and sent me towards Syria, he gave me the following
instructions:

‘0 Yazid! You have some kinsmen and relations. It is pos-
sible that you may feel tempted to prefer them to others for ap-
pointment to offices of trust. This is what I fear most about you."

The Holy Prophet [S.A.W.] observed: "Allah will accept no
compensation or consideration from a person who is responsible
for the affairs of the Muslims and appoints a man to an office of
authority over Muslims merely on the basis of kinship or
friendship, so much so that Allah shall consign the guilly person
to Hell." ( Kitab al-Kharqj)

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Etiquettes of Life in Islam

10. Maintain strict party discipline as far as is possible and do not
show weakness or leniency in matters of discipline.

Allah affirms:

"So, if they ask thy leave for some affair of theirs, give leave
to whom thou wilt of them, and ask for them forgiveness of
Allah." ( 24 : 62 )

In other words, when the members of the party assemble to
attend to some paity business and later some members begin to
seek permission to leave on account of their personal needs or
disabilities, it behoves the leader of the party to accept the re-
quests of those people only whose personal needs are really more
pressing than the matters confronting them in the meeting or of
those whose disabilities justify their leave by canonical law and,
therefore, must be considered and conceded.

Chapter 5

SENSE OF DEVOTION

The Holy Prophet [S.A.W.] observed that Allah has affirmed as
follow:

"My creatures! Each one of you is misguided, save the one whom
I guide. So seek guidance only from Me so that I may instruct
you. My people! Each one of you is famished, save the one whom
I feed. So apply to Me only for subsistence, so that I may grant
you livelihood. My slaves! Each one of you is naked, save the one
whom I dress with an apparel, so beseech clothing from Me so
that I may dregs you with garments. My bondmen! You commit
sins day and night and I can forgive all sins. So seek forgiveness
from Me so that I may forgive you your sins."

(Sahih Muslim )

325

Etiquettes of Life in Islam

Etiquettes of
Repentance

Never lose hope of acceptance by Allah of your repentance and
petition for forgiveness. Whatever the magnitude of your sins,
purify your soul by offering repentance and be hopeful of Allah’s
mercy, Despair is the characteristic of unbelievers, It is the dis-
tinctive trait of the believers that they repent the most and un-
der no circumstances do they lose hope of Allah’s clemency. It is
disastrous to succumb to dismay and lose hope of Allah’s Mercy
and clemency considering the magnitude of sins. The most out-
standing quality of the favourites of Allah is that they do not
stick to the wrong and guilt but admit their fault clearly and un-
conditionally. They are never supposed to be above faults and
omissions, but when they commit any fault and realise the
wrong done, they do all within their means to beg forgiveness
from Allah and to purify themselves of that fault and misdeed.

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Or a tyyof) - (Li 5

"Arid those who when they do an evil thing or wrong them-
selves remember Allah and implore forgiveness for their sins-
who forgiveth sins save Allah only? — and will not knowingly
repeat (the wrong) they did." (3: 135)

And Allah affirms in another verse: .

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"Lo! those who ward off (evil) when a glamour from the evil
troubleth them they do but remember (Allah’s guidance) and

behold them seers." (7: 201)

And the Holy Prophet [S.A.W.] observed:

326

Sense of Devotion

"All human beings without exception are sinful, but the
best sinners are those who repent the most" ( Tirmidhi )

In the Holy Qur’an, Allah has mentioned it as a distinct
virtue of the believers that they offer penances before Allah at
dawn and repent and seek His Forgiveness and Allah has urged
the believers that they should rest assured that Allah shall cover
their sins with His Forgiveness and Clemency, for He is All-
Forgiving and the Most Affectionate towards His creatures.

"Ask pardon of your Lord • and then turn unto Him
(repentant). Lo! my Lord is Merciful, Loving." ' (11: 90)

2 .

Always be hopeful of Allah’s Blessings and rest assured that
however great your sins may be, Allah’s Munificence is wider
and all-encompassing. When a person who has committed a
greater volume of sins than the surf of the sea feels ashamed and
offers sincere penance before Allah, He listens to his entreaties
and grants him refuge under His Mercy.

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"O My slaves who have been prodigal to their own heart!
Despair not of the Mercy of Allah who forgiveth all sins. Lo! He
is the Forgiving the Merciful. Turn unto Him repentant; and sur-
render unto Him before there come unto you the doom, when ye
cannot be helped." (39: 53, 54)

3. Whenever you feel shame and remorse and at whatever stage of
your life, consider this feeling and realisation a special favour of

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Etiquettes of Life in Islam

Allah and be sure that the doors are always open for repentance.
Allah accepts repentance of His slaves as long as they are alive.
However, when they are at the threshold of death and are about
to pass over to the next world, the time for offering repentance
expires. The Holy Prophet [S.A.WJ observed:

"Allah accepts the repentance of His slaves, but only before
the slave has breathed his last." ( Tirmidhi )

The brothers of Hazrat Yusuf [A.S.] pushed him into a dark
well and felt sure that he was dead. In other words, they stood
guilty of the murder of a Prophet. They soaked Hazrat Yusufs
shirt in blood and presented it as a positive evidence of his death
to their father Hazrat Ya'qub [A.S,]. They assured him that a
wolf had devoured Hazrat Yusuf [A.S.] Many years after the com-
mission of this grave offence when the sense of guilt prevailed
upon them, they went to their father remorsefully and requested
him: "Dear father, pray to Allah on our behalf and intercede with
Him to grant us forgiveness." The Messenger of Allah Hazrat
Ya'qub [A.S.] did not disappoint his sons by confronting them
with the question: "Your offence is grave. Many years have
elapsed since you committed this heinous crime, why ask for for-
giveness now?" Instead he undertook to offer a prayer to Allah
that He should grant them salvation and assured them that
Allah would certainly forgive them for Allah is the Most-
Forbearing and Most Compassionate.

"They said. 0 our father! Ask forgiveness of our sins for us,
for Lo! we are sinful." (12: 97)

"He said: I shall ask forgiveness for you of my Lord. Lo! He
is the Forgiving, the Merciful." (12: 98)

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Sense of Devotion

The Holy Prophet [S.A.W.] told a strange tale to his Com-
panions [R.A.A.] with a view to save them from falling a prey to
dismay. The tale contains the moral that whenever at any stage
of his life a believer feels ashamed of his misdeeds and he sin-
cerely entreats Allah to forgive him, Allah shall bestow upon
him salvation and He shall never refuse him His favour.

The Holy Prophet [S.A.W.] observed: "There was a man in
ancient days who had committed ninety-nine murders. He en-
quired from people: "Who is the greatest scholar of the time?"
The people gave him the name of a Allah-fearing monk. The
man approached the monk and said. "Respected Sir, I am guilty
of ninety-nine murders. Can my repentance and petition for for-
giveness be accepted?" The monk replied: "No, you stand no
chances for forgiveness." In utter dismay the man killed the
monk too. Now he had completed a century of murders. He
again went round asking the people as to who was the greatest
religious scholar on the earth. The people gave him the name of
another monk. The man approached the monk to offer repen-
tance. He related his problem in detail and enquired from him:
Sir, I have committed a hundred murders. Tell me, can my
repentance be accepted?" The monk replied: Why not? Nothing
stand in the way of acceptance of your repentance. Go to such
and such country. You will find a few venerable slaves of Allah
engaged in prayer and devotions to Him. Join them and devote
yourself to the worship of Allah and never return to your
homeland, as this place is no more virtually suitable for you (In
other weirds, it is impossible for you to remain firm upon your
vow of repentance and to strive to reform yourself while living in
this place)." The man set out according to the directions of the
monk. He had hardly covered half the distance when death over-
took him. Now the angels of grace and the angels of torment fell
into a dispute. The angels of grace argued, "This man repented of
his sins and went a long way to offer submission to Allah." The
angels of torment countered: "No, he has not yet performed a
single act of viitue-thus the argumentation between the angels
went on. In the meantime an angel appeared in the shape of a
human being; The angels requested him to settle their dispute.

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Etiquettes of Life in Islam

He gave his verdict: "Measure the distance on both sides and
determine which side is nearer; the place from where he set out
or the place where was he going." When the angels measured the
distance on both the sides, it came out that the destination was
nearer as compared to the distance he had so far covered. Thus
Allah had in fact forgiven him. ( Bukhari , Muslim)

4. Confess your sins only before Allah; beseech Him only for for-
giveness; express your sense of humility, helplessness and guilt
only before Him. Humility and prostration is a tribute which
inan should pay only to Allah. The unfortunate one, who pays
this tribute of humility and prostration to other human beings
who are as helpless and humble before Allah as he himself, be-
comes insolvent and is left with nothing to pay as tribute to
Allah. Such a man is condemned to disgrace and ignominy. He
goes to everybody in search of honour and respect but he gets
none.

Allah affirms:

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"Thy Lord is the Forgiver, Full of Mercy, If He took them to
task now for what they earn, He would hasten on the doom for
them; but there is an appointed term from which they will find
no escape." (18:58)

The Qur’an affirms:

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'And He it is Who accepts the repentance from His
bondmen, and pardoneth the evil deeds and knoweth what ye
do." (42:25)

330

Sense of Devotion

In fact, one must himself be convinced that there is only
one way to salvation and whoever is denied that approach, is con-
demned to ignominy and destitution for ever. The befitting at-
titude of mind in a believer is that whatever the degree of his of-
fence he should only offer penitence to Allah and shed tears of
shame only before Him. There is none except Allah Who only
has the authority to grant pardon. So much so that even if
someone tries to propitiate the Prophet excluding Allah, he will
be deprived of favour before Allah, and will be discarded out-
right. The Prophet of Allah [S.A.W.] is also a slave of Allah
soliciting His favour and mercy. The Prophet has been appointed
to the exalted office by virtue of his surpassing humility among
the creatures of Allah and he makes greater penances to Allah in
comparison with others.

The Holy Prophet [S.A.W.] observed:

"O People! Seek forgiveness of Allah for your sins and
return to Him. Look at me. I offer prayers to Allah for salvation
hundreds of times in a day." ( Muslim )

Concerning the hypocrites Allah affirms:

"They swear unto you, that ye may accept them, Though ye
accept them. Allah verily accepteth not wrong doing folk." (9: 96)

The terrible episode of Hazrat Ka‘ab b. Malik [R.AA.] as
related in. the Holy Qur’an gives us a lesson that man should suf-
fer hardships and endure all trials, but he should nevet think of
abandoning submission to Allah. The triale that come in .the way
of Islam and the maximum pain and suffering he has to bear in
the way of Allah are means to purify and illumine the life of man
and to elevate his rank. This humiliation is the sure means of

331

Etiquettes of Life in Islam

securing eternal prestige and he who abandons submission to
Allah and seeks dignity elsewhere shall find it nowhere. Such a
man will meet with disgrace eveiywhere and no eye on earth or
in the sky shall regard him with respect.

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"And to the three also (did he turn in mercy) who were left
behind, when the earth, vast as it is was straitened for them and
their own souls were straitened for them till they bethought
them that there is no refuge from Allah save towards Him. Then
turned He unto them in mercy that they (too) might turn
(repentant unto Him). Lo! Allah! He is the Relenting, the
Merciful." (9:118)

The three referred to above are Hazrat Ka‘ab bin Malik
Hazrat Murarah ibn Rabi‘ and Hazrat Hilal b. Umayya [R.A.A.].
The example of their penitence serves as a beacon light for the
believers as long as the world exists. Hazrat Ka'ab b. Malik
[R.A.A.] who had lost his eyesight in old age and used to walk
with the help of his son, had himself related the instructive
episode of his exemplary penitence to his son which has been
preserved in the Books of Tradition.

"When the preparations were being made for the battle of
Tabuk and the Holy Prophet [S.A.W.] used to call upon the
people to join the war I regularly attended all his meetings.
Whenever I heard him speak, I made a resolve that I would join
the war. However, on returning home I relapsed into laziness. I
thought there was plenty of time yet and I had all the provisions
of the journey. Moreover, I was in good health and could afford
the best mount. There was nothing that could delay me in join-
ing the battle. In this mood, I continued to postpone my depar-
ture until all holy warriors had reached the field of battle and I

332

Sense of Devotion

lingered on in Madinah entrapped in indecision and lethargy.

"Soon the reports began to pour in that the Holy Prophet
[S.A.W.] was returning and one day I heard that he had arrived
in Madinah and was staying as usual in the mosque. So I went to
the mosque. On arrival I found that the hypocrites were trying
to convince the Holy Prophet [S.A.W.] of the genuineness of
their excuses on oaths. The Holy Prophet [S.A.W.] heard their
insincere speeches and indicated his acceptance of their lame
excuses by observing ‘May Allah forgive you’.

"When my turn came, the Holy Prophet [S.A.W.] enquired:
‘Say, what prevented you from coming’? I saw that his smile had
a trace of annoyance, so I spoke the truth. "O Messenger of Allah
[S.A.W.]! As it happened I had no excuse. I was healthy and
prosperous and possessed the mount. It was my lethargy and
negligence which deprived me of this privilege.

"On hearing me speak the truth, the Holy Prophet [S.A.W.]
observed: "Well, then, go and wait the verdict from Allah.” I got
up and went among the people of my tribe. The people of my
tribe railed at me and said: "Why did you not offer some
plausible excuse. You have always been in the forefront in the
service of Islam." However, when I found that two other friends
of mine had also told the truth, I felt at ease and determined to
hold firmly to the truth.

"Afterwards, the Holy Prophet [S.A.W.] issued a general
proclamation that no one should speak to us. As soon as this
proclamation was issued froth, the attitudes in Madinah sud-
denly changed for me. I became a helpless stranger among my
own kith and kin. No one in the society exchanged greetings or
entered into a conversation with me. One day, I felt extremely
depressed and went to a childhood friend and cousin Abu
Qatada [R.A.A.]. I offered him salam, but he did not reciprocate.
I, then, said: "Abu Qatada! I ask you in the name of Allah, tell
me, am I wanting in love for Allah and His Messenger [S.A.W.]."
Qatada [R.A.A.] remained silent. I repeated my question, but he

333

Etiquettes of Life in Islam

made no answer. When I asked him in the name of Allah for the
third time, he said: "Allah and His Messenger [S.A.W.] know
better." My heart overflowed with a surge of emotion and I burst
into tears and returned home with the burden of my grief
enhanced. It was during those days that a Syrian trader in the
bazar delivered to me a letter from the monarch of Ghassan .
The Christian monarch had written: "It has come to our
knowledge that your chief is subjecting you to extreme repres-
sion. You are not a lowly person. We know the worth of a man
like you. Come to us. We shall treat you as befits your status and
rank." As soon as I read the letter, my tongue uttered: "Here, is
another calamity that has befallen me." And I threw the letter
into the hearth.

"Forty days had passed in this state when a courier of the
Holy Prophet [S.A.W.] delivered his command that I should
separate from my wife also. I enquired: "Shall I divorce her?" The
answer came: "No, just live separately from her." I despatched
my wife to the home of her parents and told her: "Now, wait for
the verdict from Allah."

"On the fiftieth day after dawn prayers, I was sitting on the
roof of my house highly dejected, stricken with extreme grief and
considexing life as no longer bearable, when suddenly someone
shouted to me: ‘Ka'ab! Congratulations’. On hearing this, I
understood that the hour of my deliverance had come. and fell in
prostration to my Allah. Later people rushed towards me. They
came in crowds and congratulated me. I rose and went straight
to the presence of the Holy Prophet [S.A.W.]. I saw his august
face glowing with happiness. When I moved foiward and greeted
him, the Prophet [S.A.W.] observed: "Ka'ab! Congratulations!
This is the happiest day of your life." I submitted: "Prophet of
Allah [S.A.W.], is this clemency a favour from you or from
Allah?" The Holy Prophet [S.A.W.] observed: "This is a favour
from Allah" and then recited the verses of Surah Taubah (9).”

5. Do not delay in offering repentance. Nobody knows when his life

334

Sense of Devotion

will end, and the next moment will bring death to him or his life
shall continue. Always remember your fast approaching end and
continue to cleanse the impurity of sins from your heart and soul
and mind and speech.

The Holy Prophet [S.A.W.] observed:

"Allah extends His mercy during the night so that the per-
son who committed a sin during the day should return to Him in
the night. Allah extends His mercy during the day so that the
person who has committed a sin during the night may return to
his Lord in the day time and see His forgiveness until the sun
rises from the east." (Muslim)

The expression ‘Allah extends His mercy’ means that Allah
beckons His sinful slaves towards Himself and desires to cover
their sins with His blessings. If the person has committed a sin
under the pressure of a temporary impulse, he should im-
mediately turn towards his kind and All-Forgiving Allah and
should lose no time, for sin begets sin. The Satan constantly lies
in ambush for the human being and never misses an oppor-
tunity to lead man astray.

6. Offer repentance with such true and deep sincerity of heart that
the entire course of your life is altered and after repentance you
may appear an entirely different man.

Allah decrees:

"0 ye who believe! Turn unto Allah in sincere repentance! It
may be that your Lord will remit from you your evil deeds and
bring you into Gardens underneath which rivers flow on the day
when Allah will not abase the Prophet and those who believe

335

Etiquettes of Life in Islam

with him." (66: 8)

In other words, offer such sincere and true repentance that
not a trace of any temptation to return to the sin remains in
your heart or mind. Such a repentance has three or four in-
gredients. If the sin relates to a transgression of Allah’s right,
repentance should have three elements:

i. Man should he sincerely ashamed of his sins.

ii. Man should firmly resolve to avoid sin in future.

iii. And man should put his heart and soul in the task of
reforming and embellishing his life.

If a man has committed a sin which involves the violation of
a human right, repentance should consist of a fourth element
also:

iv. Man should restore the right of another human being or
seek forgiveness of the person whose right he has violated.

This is the repentance which really cleanses the man of -all
his sins. His soul is cleared of sins and adorned with pious deeds,
is presented before Allah and is awarded a dwelling place in His
Paradise.

The Holy Prophet [S.A.W.] observed:

"When man commits a sin, his heart is stained with a dark
spot. Now if he:-

i. renounces the sin;

ii. is ashamed of his sin and seeks salvation;

iii. and turns to Allah with a firm determination to avoid sin in
future;

Allah illumines his heart. But if he again commits sin, the dark
spot is enlarged until it covers the whole of his heart This is the

336

Sense of Devotion

rust about which Allah affirms in His Book:

(P'1 (jlJ

"Nay, but that which they have earned is rust upon their
hearts." (83: 14)

7. Take a firm resolve to remain true to your repentance and be
vigilant day and night that the commitments you have made
before Allah are duly fulfilled. Test the firmness of your resolve
by constant efforts to purify and reform youx-self. If despite all
your efforts to guard against evil, you slip and commit an
offence, do not lose hope even then. On the contrary seek refuge
in the Mercy of Allah and offer fervent prayers to him: "O
Creator! I am weak and infirm. Do not banish me in disgrace
from Your threshold. For, I can seek asylum nowhere except in
Your Mercy."

Repentance of a wrong-doer invites the pleasure of Allah.
Taubah (Repentance) literally means ‘return, to turn to’. When
thoughts and emotions go astray and one gets entrapped in the
quicksand of sin, his connexion with Allah is severed and he is
so far removed from Allah as if he is lost to Allah. And when
such a man returns and turns to Allah in utter shame for his
sins, it is as if a lost slave has come back to his master. This situa-
tion has been graphically described by the Holy Prophet
[S.A.W.] in the following eloquent allegory:

"If one of you loses his camel in a waterless desert with all
his provisions of food and water laden on the lost camel — and
having vainly searched for the camel in all directions of the
desert he despairs of his life and lies down under a tree awaiting
death and in this state he suddenly beholds his camel laden with
all the provisions standing by his side, imagine then his happi-
ness! - the happiness of your Lord and Creator far surpasses the
happiness of this man when His lost slave returns and having
gone astray resumes allegiance to Him." ( Tirmidhi )

On another occasion, the Holy Prophet [S.A.W.] elucidated

337

Etiquettes of Life in Islam

the same fact by means of another impressive allegory:

Some prisoners of war were brought before the Holy
Prophet. [S.A.W.] The group included a woman who had lost
her infant. The maternal instinct so overpowered the woman
that she found no peace or rest unless she picked up and breast-
fed any baby she found near her. On seeing the woman in such
state the Holy Prophet [S.A.W.] enquired from the Companions
[R.A.A.]: "Can you imagine that this woman will fling her baby
into fire with her own hands?" The Companions submitted: "O
Messenger of Allah [S.A.W.]! Leaving apart the matter of throw-
ing the child herself, she would stake her life to save the child if
it were falling by itself." The Prophet [S.A.W.] thereupon ob-
served:

"Allah is by far even more Compassionate and Kind to His
slaves than this woman is considerate towards her child."

8. Offer repentance to and seek forgiveness of Allah continuously.

There are countless offences which a man commits from morn-
ing till evening; sometimes man is not even conscious of these
transgressions. Do not imagine that repentance is called for only
when a capital sin has been committed; man needs to repent and
pray for his salvation at all times, because he is liable to make a
slip at eveiy step. The Holy Prophet [S.A.W.] himself used to
repent and pray for his salvation seventy or even hundred times
in a day. C Bukhari , Muslim)

9. Do not look down upon a sinner who repents and reforms his
life. Hazrat ‘Imran b. al-Haseen [R.A.A.] has reported an inci-
dent of the time of the Holy Prophet [S.A.W.]: "A woman of the
tribe of Juhainah presented herself before the Holy Prophet
[S.A.W.]. She had become pregnant as a result of an unlawful
relation. She submitted: "0 Messenger of Allah [S.A.W.]! I
deserve punishment for adultery. Enforce the Shari' ah in my
case and punish me." The Holy Prophet [S.A.W.] sent for the
guardian of this woman and observed to him: "Treat this woman

338

Sense of Devotion

well and when she has delivered the child, bring her to me."
When the woman returned after the delivery of her child, the
Holy Prophet [S.A.W.] commanded that her garments should be
tied fast around her body (so that the garments may not slip off
during stoning and her physical veil may not be torn off) and
when this had been done, the Holy Prophet [S.A.W.] ordered
that she should be stoned to death. The order was carried out.
The Holy Prophet [S.A.W.] later offered funeral prayers for her.
Hazrat ‘Umar [R.A.A.] submitted to the Holy Prophet [S.A.W.]:
"O Messenger of Allah [S.A.W.]! This woman committed the of-
fence of adulteiy and you are saying funeral prayers for her."
The Holy Prophet [S.A.W.] thereupon observed: "She repented
and offered repentance of such magnitude that if it were por-
tioned among seventy men of Madinah, it would secure their sal-
vation. Did you see any one better than the one who presented
the gift of life to Allah?"

10. Say the ‘finest prayer’ to Allah. The Holy Prophet [S.A.W.]
observed to Hazrat Shaddad ibn Aus [R.A.A.] ‘This is the
Sayyed-ul-Istaghfar’ (‘the finest prayer’).

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"Allah! Thou art my Creator! There is no deity except Thee.
Thou created me and I am Thy slave. I shall remain faithful to
the pledge of devotion which I have given to Thee to the best of
my capability. I seek asylum with Thee against the fearful conse-
quences of my sins. I acknowledge all the blessings Thou hast
conferred on me and I confess that I am a sinner - Hence, O My
Creator, Forgive my sins. Who else except Thee will forgive my
sins?” (Bukhari, Muslim)

339

Etiquettes of Life in Islam

Etiquettes of
Prayer

1. Pray to Allah only. Do not call upon any one else except Allah to
fulfil your needs. Prayer is the essence of worship and worship
should be rendered to Allah alone.

The Holy Qur’an affirms:

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"Unto Him is the real prayer. Those unto whom they pray
beside Allah respond to them not at all, save as (is the response
to) one who stretches forth his hand, towards water (asking)
that it may come to his mouth and it will never reach it. The
prayer of disbeliever goeth (far) astray." (13: 14)

In other words all powers to fulfil prayers and to dispose of
things lie in the hands of Allah. All powers vest in Him and no
power lies with any one else. All are dependent upon Him.
There is none except Him Who hears the petitions of human
beings and fulfils their prayers.

(iat>Wi)

"O mankind! Ye are the poor in your relation to Allah. And
Allah! He is the Absolute, the Owner of Praise." (35: 15)

The Holy Prophet [S.A.W.] observed:

"Allah affirms, ‘My creatures! I have declared tyranny un-
lawful for Me. So you should also consider acts of oppression and

340

Sense of Devotion

excess on each other as forbidden. My slaves! Each of you is mis-
guided, except the one whom I guide on the right path. So seek
guidance from Me alone, so that I may guide you aright. My
people! Each of you is hungry, except the one whom I feed.
Hence call upon Me for sustenance, so that I may provide for
your livelihood. My servants! Each of you is naked, except the
one whom I have blessed with garments. So entreat Me to confer
dress on you and I shall provide you clothing. My worshippers!
You commit sins in the night as well as in the day and I shall for-
give all sins"! (Sahih Muslim)

The Holy Prophet [S.A.W.] also obseived: "Man should call
upon Allah alone to provide for all his needs, so much so that
even if a shoe-lace is broken, man should pray to Allah to
provide a shoe-lace, and if he needs salt, he should beseech Allah
to send it to him." (Tirmidhi)

The Implication is that man ought to turn to Allah for the
fulfilment of his most insignificant and ordinary needs. None ex-
cept Allah can hear the prayers and none except Him can fulfil
wants.

2. Ask Allah for only that which is lawful and good. To beseech
Allah’s help for the execution of unlawful purposes and sinful
acts is the height of impertinence, immodesty and irrevei'ence.
To pray to Allah for the fulfilment of unlawful and forbidden
desires and to make vows for such desires is to perpetrate the
basest joke on religion. Similarly, do not offer prayers to Allah to
change those realities which He has determined once for all and
which are now unalterable. For example, a short man should not
pray to Allah to make him tall, nor should a tall man pray to
Allah to make him short; nor indeed should a man pray to Allah
for eternal youth so that he may never experience old age etc.

The Holy Qur’an affirms:

-dip!

341

Etiquettes of Life in Islam

"And set your faces upright (towards Him) at eveiy place of
worship, and call upon Him, making religion pure .for Him
(only)." (7: 29)

He, who would present his needs before Allah, should not
take to the path of infidelity and pray for the fulfilment of unlaw-
ful desire, hut should display good character and virtuous pas-
sions and beseech Allah for the fulfilment of lawful wants.

3. Say prayer with profound sincerity and a righteous disposition
and with the conviction that Allah Whom you beseech is per-
fectly aware of your condition and is Most Considerate towards ,
you; it is He alone who hears the petitions of His servants and
fulfils their prayers. Always offer a pure prayer unmixed with all
taint of exhibition, display, deception or polytheism.

The Holy Qur’an affirms:

"Call ye, then Allah devoting your obedience wholly to
Him." (40: 14)

And Surah Baqarah hears the command:

fcilit <4*1 & && ^

"And when My servants question thee concerning Me, then
surely I am nigh. I answer the prayer of the supplicant when he
crieth unto Me. So let them hear My call and let them trust in
Me, in order, that they may be led aright." 7-S6)

4. Offer prayer with perfect concentration and devotion of mind
and heart and with a positive conviction of Allah’s favour.
Instead of gazing at the enormity of your sins, look towards the

Sense of Devotion

unlimited mercy, kindness and the countless bounties and bless-
ings of Allah. The prayer of an inattentive man whose thoughts
are not concentrated on Allah and who is only mumbling a few
words half-heartedly at a whim without anticipating the favour
of Allah is vain.

The Tradition relates:

"Offer prayer with the firm conviction of Allah’s favour.
Allah does not accept a prayer sent forth by an inattentive
heart." ( Tirmidhi )

5. Say prayer in utmost humility with awe and fear of Allah. Your
heart should be astir with the awesome majesty, grandeur and
power of Allah and fear of Allah should be obvious from your
physical posture. Your head should be bent and eyes downcast.
Your voice should be muffled, limbs limp, eyes damp with tears
and the whole demeanour should present a picture of helpless
misery before Allah. The Holy Prophet [S.A.W.] on beholding a
man stroking his beard during worship, observed: "Had he the
fear of Allah in his heart, his body too would have been over-
come by it."

In point of fact while praying a man should tremble with
the realisation of his destitution and helpless miseiy and with
the fear that if he were repulsed from the threshold of Allah, he
would not find refuge anywhere. He should have deep aware-
ness of the fact that he possesses nothing of his own; everything
he has is a bounty from Allah; if Allah withholds, no other power-
in the world can bestow anything on him. Allah is the Master of
everything; He alone holds the treasure of everything; man is
only a miserable beggar.

The Holy Qur’an commands:

"Call your Lord with humility."

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Etiquettes of Life in Islam

The dignity of worship consists in the servant calling upon
his Creator in desperate humility and in a lowly manner so that
his heart and intellect, emotions and feelings and all parts of his
body should he bent in homage to Him and the servant’s soul
and body should bear evidence to his destitution and plea for
help.

6. Say prayer in a muted, faint voice. Do present your petition
before Allah in a desperate manner, but never display your
desperation and misery openly. Man should display his humility,
lowliness and the plea of misery only before Allah.

There is no doubt that sometimes you may say prayers in a
loud voice, but only in privacy, or amid a congregation so that
the others may say ‘Amin’. Generally, however, you should say
prayer quietly in muffled tones and take full care that your ex-
pression of misery and destitution and your supplication is not
just a show intended for other people.

"And do thou (O Muhammad) remember thy Lord within
thyself humbly and with awe below thy breath at mom and eve-
ning. And be thou not of the neglectful." (7: 205)

The Holy Qur’an praises the beauty of the worship offered
by Hazrat Zakaria [A.S.] in these words:

"When he cried unto his Lord a cry in secret." (19: 3)

7. You should execute some pious deed before saying prayer. For
instance, make some sacrifice, give alms, feed the hungry one or

344

Sense of Devotion

offer supererogatory worship or observe a fast. In case, Allah for-
bid, you land in some trouble, offer prayer to Allah reminding
Him of all these pious deeds which you have performed with
true sincerity of heart for His sake only.

The Holy Qur’an says:

"Pure utterances ascend towards Him only and pious deed
propel them to higher altitudes." (35: 1 0)

The Holy Prophet [S.A.W.] once related the incident of
three men who were entrapped in a cave during a very dark
night. They prayed to Allah reminding Him of their truly sincere
deeds and Allah rescued them from the calamity.

It so happened that during a dark night a group of three
men took refuge in a cave. As Allah willed, a rock slided down
the hill and falling over the mouth of the cave closed the passage
completely. It was a massive rock and was too heavy for them to
push aside and clear the passage. On consultation among them-
selves, they resolved to pray to Allah reminding Him of their
truly sincere deeds in anticipation of His Favour to rescue them
from this calamity. In accordance with this resolution, one of
them related his pious deed as follows:

I used to take goats for grazing in the forest and earned my
living by means of this occupation. On returning from the forest
I used to offer milk first to my old parents and then to my
children. One day, I arrived late. My old parents had gone to
sleep. The-children were awake and hungry. But I could not bear
to feed the children before my parents had taken the milk, nor
did I wish to put them to inconvenience by waking them up. So I
stood all night at the head of their beds holding the cup of milk
in my hand. The children dung to my feet and cried for milk all
the night, but I remained unmoved and stood there until night

345

Etiquettes of Life in Islam

gave way to morning.

"O Allah! I performed this deed for Your sake only. Remove
this rock from the mouth of the cave in recompense for my
deed." And Allah caused the rock to move aside just so much as
to let in a view of the sky.

The second man spoke thus: I put some labourers to work
and paid wages to all of them except one man who went away
without receiving payment for his labour. A short while later
when the man returned to claim his wage I said to him: "All
these cows, goats and servants are yours. Take them where you
will." He said: "For Allah’s sake, don’t cut joke with me." I
answered: "This is not a joke. All this is yours. I invested the
money which you had left behind in business. By the Grace of
Allah, the business thrived. All this which you see is the profit
deiived from that business. Take it with an easy mind. All this
belongs to you." And that man went away taking everything with
him. "Oh Allah! I acted in this way to earn Your Goodwill alone.
Oh Allah! Remove this rock in recompense of my deed." By the
gracious will of Allah the rock moved further away from the
mouth of the cave.

The third one narrated the following account of his pious
deed: I had a cousin sister for whom I conceived an extraordi-
nary liking. She asked for some money which I supplied. But
when I sat close to her to satisfy my need, she said: "Fear Allah
and refrain from this act." I rose at once and I pronounced that
sum as a gift to her. "Oh Allah! You know perfectly well that I
did this to win your favour only. Oh Allah! Open the mouth of
the cave as a reward for this pious deed." Allah removed the rock
from the passage of the cave and liberated the three men from
this calamity.

* P

8. Along with offering prayers for the fulfilment of pious purposes,
tiy to reform and adorn your life in conformity with the Or-
dinances of Allah. Avoid all sins and forbidden things. Respect

346

Sense of Devotion

and observe the Commands of Allah in all matters and lead a
pious life. It is the height of folly and insolence to eat and drink
forbidden thing, clothe yourself out of unlawful gains and fatten
your body on illicit earnings and then anticipate acceptance of
your prayer. If you wish your prayer may be accepted, your
words and action both should conform to the tenets of Islam.

The Holy Prophet [S.A.W.] observed:

"Allah is Pure and He accepts only pure goods. Allah has
enjoined upon the pious the same deeds as He has upon the Mes-
sengers. Allah affirms:

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"O Messengers! Partake of lawful provisions and perform
good acts."

Addressing the pious, Allah enjoins:

"O ye who believe! Partake of those lawful and pure things
.which We have bestowed on you."

The Holy Prophet [S.A.W.] then referred to the case of a
man who travels a long distance and arrives at a sacred spot to
pay homagej he is covered all over with dust', he raises both
hands towards the sky and says: ‘My Lord’, ‘O My Lord’, yet be-
cause he partakes of unlawful food and drinks and dresses out of
forbidden gains and fattens his body on illicit earnings, how can
the prayer of such a contumacious and disobedient person be
accepted? (Sahih Muslim)

9. Offer prayers regularly. The expression of one’s humility, destitu-

tion and sense of loyalty to Allah is in itself a worship. Allah
Himself has - commanded His servants to offer prayer to Him.
Allah has said: "Whenever the servant calls Me I listen to him."

347

Etiquettes of Life in Islam

Do not get tired of offering prayer. Do not be tied down by the
doubt whether your prayer would change your destiny or not.
The obstinacy or flexibility of fate or the acceptance or rejection
of prayer depends on the Will of Allah Who is All-Knowing and
All- Wise. All the same, it is the duty of the slave to offer prayer
to Him like a beggar and destitute person and not to consider
himself independent of Him for a single moment.

The Holy Prophet [S.A.W.] observed:

"The humblest person is the one who is humble in prayer."

(Tabrani)

In addition to that the Holy Prophet [S.A.W.] affirmed:
"Allah considers nothing as nobler and as more honourable than
prayer." - ( Tirmidhi )

The most luminous trait of the believer is that in distress or
ease, pain or pleasure, poverty or prosperity, adversity or luxury
- under all sorts of condition he turns to Allah only and presents
his needs to Him alone and prays to Him regularly for grace.

The Holy Prophet [S.A.W.] observed:

"The person who does not pray to Allah invokes wrath of
Allah." ( Tirmidhi )

10. Put complete faith in Allah as to the acceptance of your prayer.
Never commit the blunder of renouncing prayer in desperation
if quick results of the acceptance of your prayer are not forthcom-
ing. Concentrate on offering prayer instead of feeling anxious
about the acceptance of your prayer.

Hazrat ‘Umar [R.A.A.] observed:

"I am not concerned about the acceptance of my prayer. I
am only anxious to pray. When the favour of offering a prayer

348

i Sense of Devotion

has been granted to me, the acceptance will also be granted."

The Holy Prophet [S.A.W.] observed:

"When a Muslim turns towards Allah to ask for some
favour, Allah inevitably supplies his want. Either his wish is
granted or Allah adds the thing desired to the balance of reward
which the Muslim will receive in the eternal world. On the Day
of Judgement, Allah shall summon a pious man to His Presence
and enquire from his face to face: "0 My slave! I commanded you
to pray and promised that I shall grant your prayer. Did you
then offer prayer?" The man will submit: "Yes, I offered prayer."
Allah will then observe: "I granted whatever prayer you offered.
Did you not pray to Me on that day for the alleviation of sorrow
and pain which had seized you and I had succoured you." The
slave will submit: "True, 0 Creator." Allah then will observe: "I
granted that prayer and fulfilled that desire of yours in the mor-
tal world. But on the other day you were struck by another
calamity and you prayed to Me for succour, but you found none
and, therefore, continued to labour under pain and sorrow." The
slave will submit: "Yes, it is true beyond doubt, My Creator."
Thereupon Allah will observe: "In Paradise many bounties have I
reserved for you in reward for that prayer, "-and in the same
manner Allah shall ascertain other needs and make a similar
observation in regard to all of them."

Afterwards, the Holy Prophet [S.A.W.] observed:

"There shall not be a single prayer offered by a pious person
concerning which Allah will not state. "I granted this prayer of
yours in the world and I added that desire of yours to the
balance of your reward in eternity." The pious person will
ponder then: "Would that none of my prayers had been granted
in the mortal world! Hence the servant should continue to pray
under all conditions." (Hakim.)

11. Observe all external etiquettes, purity and cleanliness at the
time of prayer. Keep your heart dear of all evil passions, illicit

349

Etiquettes of Life in Islam

designs and absurd beliefs.

The Holy Qur’an affirms:

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"Truly, they are the favourites of Allah who repent most
and those others who keep themselves pure and clean."

In Surah Muddaththir, Allah enjoins:

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"Thy Lord magnify and thy raiment purify."

12 .

Offer prayer for others also, but begin with yourself. Seek favour
for yourself first and then for others too. The Holy Qur’an
reproduces two pi’ayers offered by Hazrat Ibrahim and Hazrat
Noah [A.S.] which bear the above moral:

Oj

"My Lord! Make me to establish proper worship and some
of my posterity (also) our Lord! and accept the prayer. Our Lord!
Forgive me and my parents and believers on the day when the
account is cast." (14: 40, 41)

"My Lord! Forgive me and my parents and him who en-
tereth my house believing, and believing men and believing
women." (71:28)

Hazrat Ubayi b. Ka‘b [R.A.A.] reports: "Whenever the Holy
Prophet [S.A.W.] happened to mention some person, he
[S.A.W.] used to offer a prayer for that person and commenced

350

Sense of Devotion

the prayer by asking Allah’s favour for himself first." ( Tirmidhi )

13. If you are acting as leader in the prayer, you should always offer
prayer on behalf of the whole congregation using plural parts of
speech. The prayers which have been reproduced in the Holy
Qur’an generally contain plural parts of speech. The leader in
fact is the spokesman for the whole congregation. When he ut-
ters a prayer using plurals, the congregation should say ‘Amin’
at the end of each prayer offered by them.

14. Avoid prejudice and selfishness in prayer. Do not fall into the er-
ror of considering the vast and common blessing of Allah as
limited and thus praying for the grant of His Grace and Bounty
to you especially.

Hazrat Abu Huraira [R.A.A.] relates: "A beduin entered the
mosque of the Prophet [S.A.W.] and said his prayer and then
said: "O Allah: Grant your favour to me and to Muhammad
[S.A.W.] and to none else besides us." On hearing this, the Holy .
Prophet [S.A.W.] observed:

l* i ' / 9 <M ✓ ' 9

"You have narrowed the vast limits of Allah’s blessings."

(Bukhari)

15. Avoid formal and conscious rhyming in prayer. Utter your
prayer in a simple manner with profound sincerity. Abstain
from singing or rhyming. However, it does not matter if by
chance your tongue does utter a rhymed speech or an allitera-
tion. A few such prayers as have an informal rhyme and perfect
balance in stress are reported to have been uttered by the Holy
Prophet [S.A.W.]. For instance, Hazrat Zaid b. Arqam has
reported a very comprehensive prayer offered by the Holy
Prophet [S.A.W.]:

gSS i 5 Qtf

351

Etiquettes of Life in Islam j

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"Allah I seek Thy refuge from the heart which is devoid of
Thy fear, from the being that lacks contentment, from the
knowledge that is unprofitable and from the prayer which is
unacceptable." (TirmidhiX

16. Offer praise and thanksgiving to the Lord before putting your
needs and requirements before Him. Afterwards, say two
Rakahs of supplementary prayer and say ( Darud ) ‘peace and
blessings be on the Holy Prophet’ at the beginning and end of
your prayer.

The Holy Prophet [S.A.W.] has observed:

"At times when a person seeks the favour of Allah or the as-
sistance of man in connection with some need or requirement,
the needy person should perform ablution, say two Rakahs of
prayer, offer praise and thanksgiving to Allah and say (Darud)

‘peace and blessings of Allah be on the Holy Prophet’. .
(Afterwards, he should put his need before Allah)." (Tirmidhi)

j

The Holy Prophet [S.A.W.] affirmed the fact that the prayer
of a man which is accompanied by praise and thanksgiving to the
Allah and by the invocation of Allah’s peace and blessings on the
person of the Holy Prophet is granted the honour of fulfilment. 1
Hazrat Fadala [R.A.A.] narrates: "The Holy Prophet [S.A.W.]
was seated in the mosque when a man entered, performed the
worship and at the end uttered. Allahummaghfirli

(Allah grant me pardon). On hearing this, the Holy Prophet \

[S.A.W.] said to the man: 'You were rather quick in offering the \

prayer. When the worship is over, you should first of all render |

praise and thanksgiving to the Allah, invoke peace and blessings j

upon the Prophet and finally say your prayers. As the Holy t

Prophet [S.A.W.] was speaking to the person, another man came
in, offered worship and at the end, rendered praise to Allah and j

invoked His peace and blessings upon the Holy Prophet. The i

Holy Prophet, thereupon, observed to him: "Now say your prayer," f

. !
f

b

352

Sense of Devotion

it shall be granted." ( Tirmidhi )

17. Offer prayer to Allah at all times and at every step, for He is
never tired of hearing the prayers of His slaves. However, tradi-
tions reveal to us that there are certain special times and cir-
cumstances in which prayers are accepted very soon. Hence, do
not miss the opportunity of offering prayer at these hours and
circumstances:

i. In the stillness of the latter part of night when most people
are enjoying sweet slumber, the man who gets up and
engages in communion with Allah and places his needs
before the Allah in sincere humility shall he blessed with
special favour of Allah.

"Allah holds court on the sky of the world every night.
When the latter part of the night remains Allah observes, 'Who
calls Me? I will accept his prayer. Who begs? I will fulfil his need.
Who asks for salvation? I will grant him salvation." ( Tirmidhi )

ii. Offer the maximum number of prayers in the night of Shab
Qadr, for in auspiciousness this night is better than a
thousand months. Say the following prayer especially:

y&\

"Allah: Thou art All-Forgiving. Thou likest showing Mercy
the best. Hence Forgive me."

iii. In the field of ‘Arafat when the ‘guests of Allah’ assemble

there on the 6 th Dhil-Hajj. (Tirmidhi)

iv. At particular moment on Friday which falls between the
commencement of the sermon and end of the worship or
from the time when the ‘Asr prayer is over till the hour of
the Maghrib prayer.

v. At the hour of announcement of the Prayer-Call and at the

353

Etiquettes of Life in Islam

time when the Holy warriors are being lined up for battle in
the field.

The Holy Prophet [S.A.W.J has observed:

"Two things are never repulsed from the Court of Allah.
One, the prayer offered at the hour of the announcement of
Prayer-Call. Second, the prayer uttered at the time of lining up
for battle in the field." (Abu Dawud)

vi. In the interval between the announcement of the Prayer-
Call and the Takbir.

"The Holy Prophet [S.A.W.] observed:

"The prayer offered in the interval between the Adhan
(Prayer-Call) and the Aqamah is never rejected." The illustrious
companions [R.A.A.] submitted: O, Prophet of Allah, what
should we pray during this period. The Holy Prophet observed:
Say this prayer.

"Allah! I implore of Thee forgiveness, kindness and protec-
tion in this world and in eternity."

vii. During the auspicious days of Ramadan and specially at the

time of breaking fast. (Bazaz)

viii. After the performance of obligatory prayers whether you
offer prayer individually or in a congregation.

ix. In the state of prostration.

The Holy Prophet [S.A.W.] has observed:

"In the state of prostration, the slave gains the .nearest

j$\

354

Sense of Devotion

proximity to his Allah. Hence offer the optimum prayer while
you are lying in prostration before Allah."

x. When you are seized by a serious calamity or the deepest

sorrow and pain. ( Hakam )

xi. When a religious assemblage takes place for the purpose of

remembrance and worship of Allah. ( Bukhari , Muslim )

xii. When a reading of the Holy Qur’an is completed. ( Tabrani )

18. Offer prayers at the following places, especially. On the eve of
his departure from Mecca to Basra, Hazrat Hasan Basri [R.T A]
wrote a letter to the residents of Makkah stating the importance
of putting up in Makkah and the favours thereof and also clearly
mentioned that prayers offered at the following fifteen places in
Makkah are especially accepted by Allah:

i. Near the Multazam

ii. Below the Mizab

iii. Inside the Ka'bah

iv. Near the fount of Zam Zam

v. At Safa and Marwa

vi. N ear Safa and Marwa at the place where ‘Sa‘i ’ is performed

vii. At the rear of the ‘Place, of Ibrahim’

viii. In ‘Arafat

ix. In Muzdalif a

x. In Mina

xi. Near the three Jamarat ( Hisn , Hassin)

19. Make constant efforts to memorise the same words of prayer to
Allah as are contained in the Holy Qur’an and the Traditions of
the Holy Prophet [S.A.W.], It is dear that no better words of
prayer and no better manner of offering prayer can be found
than that which Allah taught to His Prophet [S.A.W.] and to His
pious slaves [R.A.A.]. Besides there is no speech which can pos-
sibly surpass the word taught by Allah and adopted by His Mes-
sengers in effect, sweetness, comprehensiveness, grace and ac-

355

Etiquettes of Life in Islam

ceptability! The repetition of the prayers taught by the Holy
Qur’an and the Traditions and a thoughtful consideration of
their meanings trains and educates one’s mind as to what
wishes and prayers should a pious person entertain. What deeds
are worthy of his striving and what goals should he set for
himself. There is no doubt that prayer transcends all banders of
language, style. It is, however, a supplementary Blessing of Allah
that He has revealed to us what to ask for and in what manner?
By prescribing words of prayer. Moreover, Allah taught the
pious what attitude to adopt for achieving grace in religion and
in secular matters and what wishes and aspirations should a
pious man entertain in his heart. There is no religious or secular
need as well as there is no aspect of grace, for which a prayer has
not been prescribed. It is more propitious, therefore, that you
should pray to Allah in those words which are contained in the
Holy Qur’an and the Traditions and you should repeat only
those prayers which are incorporated in the Qur’an or those
which were uttered at various times by the Holy Prophet
[S.A.W.] himself.

However, until such time as you take into memory the
words of the prayers contained in the Holy Qur’an and the Tradi-
tions, you ought at least to reproduce their sense in your
prayers.

We reproduce in the following pages some comprehensive
prayers from the Holy Qur’an as well as from the Traditions of
the Holy Prophet [S.A.W.]. You should learn these prayers by
heart gradually and then repeat only these prayers afterwards.

Sense of Devotion

Comprehensive
Quranic Prayers

Prayer for Mercy and Forgiveness:

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(mo>yi)i) - c£r?

Our Allah! We have wronged ourselves. If Thou forgive us not
and have not mercy on us, surely we are of the lost. (7: 23)

No doubt unless Allah absolves man of his sins and showers end-
less Mercy on him, man will go to ruin.

Prayer for Grace in both the Worlds

** t

iPrtii lij a Uij

(K*l

Our Allah! Give unto us in the world that which is good and in
the Hereafter that which is good and guard us from the doom of
the Fire. (2:201)

Prayer for Forbearance and Fortitude:

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Our Allah! Bestow on as endurance, make our foothold sure, and
give us help against the disbelieving folk. (2: 250)

Prayer for Protection against the Mischief of the Devil:

(9- A ' U i U&I)

357

Etiquettes of Life in Islam

My Allah! I seek refuge in Thee from suggestions of the evil ones
and I seek refuge in Thee, my Lord! lest they be present with
me. (23: 97, 98)

Prayer for Protection against the torment of Hell:

(‘w * \lX ttj) cLX*“

Our Allah! Avert from us the doom of hell: Lo! the doom thereof
is anguish. Lo! it is wretched as abode and station. (25: 65, 66)

Prayer for the Correction of Heart:

Our Allah! Cause not our hearts to stray after Thou hast guided
us, and bestow upon us mercy from Thy presence. Lo! Thou,
only Thou art the Bestower. 3)

Prayer for the Purification of Heart:

ol; &\ OS;5W

Our Allah! Forgive us and our brethren who were before ps in
the faith, and place not in our hearts any rancour towards those
who believe. Our Allah! Thou art full of pity, Merciful. (59: 1 0)

Prayer for Favourable Turn of Events:

"Our Allah! Give mercy from Thy presence and shape for us

358

Sense of Devotion

right conduct in our plight." (1 8: 1 0)

Prayer for Salvation:

til <2;

Our Allah! We believe therefore forgive us and have mercy on us
for Thou art best of all who show mercy. ( 23 : 109 )

Prayer for the grant of satisfaction and peace in the family:

tuui-l J ly&t ip &•, U3 4-i

Our Allah! Vouchsafe us comfort of our wives and of our offspr-
ing, and make us patterns for (all) those who ward off (evil).

( 25 : 74 )

In other words, grant us such a pure and noble life that the
pious should take us as a model and emulate our example.

Prayer for Parents:

Our Allah! Forgive me and my parents and the believers on the
day when the account is cast. ( 14 : 41 )

Prayer for Protection from trials and tribulations:

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r, & i

(^AH itJUl) &&

Our Allah! Condemn us not if we forget or err Our Allah! Lay

359

Etiquettes of Life in Islam

not on us such a burden as Thou didst lay on those before us:
Our Allah! Impose on us that which we have not the strength to
bear: Pardon us, absolve us and have mercy on us. Thou, art our
Protector and give us victory over the disbelieving folk. (2: 286)

Prayer for getting rid of the disbelievers’ domination:

\£nJM <) <2; as# js>\ JA

»» ><So - 'm

In Allah we put trust. Our Allah! Oh, make us not a lure for the
wrongdoing folk. And of Thy mercy, save us from the folk that
disbelieve. 0-0: 85)

Prayer for a propitious end.

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Creator of the heavens and the earth Thou art my protecting
Friend in the world and the Hereafter. Make me to die submis-
sive (unto Thee), and join me to the righteous. d 0: 1 01)

61 iya tv tsy

^ tli- v Li

(»i« nr .cyjf) - ^

Our Allah! Lo! We have heard a crier calling unto Faith: Believe
ye in your Lord! So we believed Our Lord! Therefore forgive us
our sins, and remit from us our evil deeds and make us die the
death of the righteous. Our Allah! And give us that which Thou
hast promised to us by Thy messengers. Confound us not upon
the Day of Resurrection. Lo! Thou breakest not the trust.

(2: 193, 94)

360

Sense of Devotion

Some Prayers of the
Holy Prophet [S.A.W.]

The Muhaddithin (Reporters of Traditions) have worked hard
and devoted whole of their lives in collecting and compiling the books
of Traditions, the prayers which the Holy Prophet [S.A.W.] used to
offer during journeys and in camp. Along with the prayers incor-
porated in the Holy Qur’an, you should also utter these prayers of the
Holy Prophet [S.A.W.]. These prayers are not only comprehensive,
impressive and propitious, but also teach the correct thinking to the
believer as well as the desires and ambitions he should cherish. In
fact, a man’s real nature is reflected in his desires, especially mo-
ments when he is satisfied that no other human being is present and
that his murmur can only he heard by his Creator. Each word of the
prayers offered by the Holy Prophet [S.A.W.] in the darkness of the
night, in privacy, in the midst and outside the company of the people,
is characterised by profound sincerity, devotion and eagerness and
one feels that the utterer of such prayers is the most exalted person
who is perfectly aware of his status as the servant of Allah and he con-
stantly begs from his Allah as a needy person. Moreover, his eager-
ness and devotion is constantly increasing in depth and intensity as
he continues to offer prayers to Allah. The essence of all his prayers is
as follows: "Allah! Draw me closer! Spare me from Thy wrath! Bestow
upon me Thy favour! Give me success and grace in Eternity."

Prayers to be offered in the Morning and Evening;

Hazrat ‘Uthman b. ‘Affan [R.A.A.] narrates: "The Holy Prophet
[S.A.W.] observed: No harm can come to a man from anything who
utters the following prayer morning and evening":

00 1 o/& ^ I «1>

ony> i ' '£> ^>'U

<

In the name of Allah by virtue of Whose name naught in the
heaven nor earth doth hurt and Hens the Hearer the Knower.

(Musnad Ahmad)

361

Etiquettes of Life in Islam

Hazrat ‘Abdullah b. ‘Umar [R.A.A.] reports: "The Holy Prophet
[S.A.W.] used to offer the following prayer in the morning and eve-
ning regularly without respite":

ji'4

yj^i (sCi; Jit %

.1^ OSiit ojy; fob ty&n aii

&s 04 &4'> ^

<t 07) - pigs SI ■SJjaSs/^l 5

O Allah! Behold, I beg to Thee peace in this world and the
Hereafter. O Allah! Behold, I beg of Thee forgiveness and safety
in my faith, in my world, in mine household and in my wealth. O
Allah! cover my defects and give me peace from mine apprehen-
sion. O Allah! protect me from my front and from my rear, from
my right and from my left also from above me; and I seek refuge
in Thee lest I be surprised from beneath me! (Tirmidhi)

Prayer against Lethargy and Cowardice:

Hazrat Anas b. Malik [R.A.A.] states:

I used to remain in attendance on the Holy Prophet [S.A.W.]
and I used to hear him offer this prayer very often’ :

O Allah! Behold, I seek refuge in Thee from anxiety and grief,
from inability and sloth, from faint heartedness vand niggardli-
ness, from the burden of indebtedness and the domination of
men. (Bukhari, Muslim.)

362

Sense of Devotion

Prayer for the Attainment of Piety and Purity:

O Allah! Behold! I beg of Thee, guidance, piety, purity and con-
tentment.

This is the most comprehensive prayer. In these four words the
Holy Prophet [S.A.W.] has asked for everything that a believer needs.

Prayer for Protection against degradation
in this world and the Hereafter:

<ty)

"Allah! End all our activities in grace and protect us from the tor-
ment of degradation in this world and in the Hereafter."

(Tabrani)

Prayer to be offered after Worship:

Hazrat Mu'adh [R.A.A.] states that one day the Holy Prophet
[S.A.W.] took my hand and observed: "O Mu'adh! I love thee’, and
then proceeded to affirm: "O Mu'adh! I advise you that you should
never miss uttering the following words after each prayer:

O Allah! help me in remembering Thee, in expressing gratitude
to Thee and in worshipping Thee in the best manner.

Will of the Holy Prophet [S.A.W.]

Hazrat Shaddad b. Aus [R.A.A.] states: "The Holy Prophet
[SA.W.] advised pie: Shaddad! when you see the worldly people busy

363

Etiquettes of Life in Islam

in amassing gold and silver, you should gather the blissful treasure
by uttering the following words off and on": /

0 Allah! Behold, I beg of Thee steadfastness in keeping (Thy)
command and firmness of resolution in (pursuing) the right
course. I beg of Thee (the feeling of) thankfulness for Thy grace
and (ability for) adoring Thee best. I beg of Thee a sound heart
and a truthful tongue. I beg of Thee the good of that which Thee
Knowest, and I seek refuge in Thee from the evil which Thee
knowest I seek Thy forgiveness for all of my wrongs thou
knowest. No doubt Thou knowest all that is unknown to us.

(Musnad Ahmad)

Prayer for Forgiveness and the Favour of Allah

Hazrat Abu Huraira [R.A.A.] states that the Holy Prophet
[S.A.W.] while bequeathing a will to Hazrat Salman Farsi [R.A.A.],
had observed: "I wish to bequeath a few words to you. Beseech the
Most Kind in these words. Rush towards the Most Kind and offer
prayer to Him in these words day and night:

Ok; qQ &SM %)¥

O Allah! Behold! I beg of Thee vigour and health in my faith and
effect of faith in my dealings and behaviour and success leading
to peace and mercy from Thee; and also security, forgiveness and
Thy pleasure. (Tabrani, Hakam)

Prayer for Purification from Sins:

Hazrat Umm Salama [R.A.A.] narrates: "The Holy Prophet

364

Sense of Devotion

[S.A.W.] used to offer the following prayer:

cs Q4M- &■ } C*y ftfcf 1^1)1.

O Allah! clean xny heart from sins, just as you clean white cloth
of dirt. 0 Allah! cause as great as distance between me and my
faults, as there is between East and West. (Moqjam Kabir)

Prayer for the Attainment of Respect among the People:

^Ai^> U SfCM !&-*>

O Allah! make me patient and thankful to Thee, and make me
small in my own eyes, but great in other people's eyes.

A comprehensive Prayer;

Hazrat ‘A’isha [R.A.A.] states: "It so happened once that when
the Holy Prophet [S.A.WJ came to see me I was engaged in offering
worship. The Holy Prophet [S.A.W.] needed me immediately but I
was delayed, whereupon the Holy Prophet [S.A.W.] observed: ‘A'isha,
you should utter brief and comprehensive prayers. When I came to
the Holy Prophet [S.A.W.] I submitted: "O Messenger of Allah
[S.A.W.]! Teach me a brief and comprehensive prayer.” The Holy
Prophet [S.A.W.] observed: ‘You should utter the following prayer:

^ u ^ 4^ pi) & 1&U.1 tit

jUUj ^

uj j\2j\ <Sn <Jy vi

1^4 j jf <Jy

tX U > ^5 >yi

(f,) -

O Allah! I ask of Thee all the good which is in the present or in
the future, and I ask of Thee paradise, and the works and deeds,

365

Etiquettes of Life in Islam

which would take me nearer to the same, and I seek refuge in
Thee from Fire and the works and deeds which would take me
nearer to the same. And I ask of Thee that which was sought by
Muhammad, and I seek refuge in Thee from that regarding
which Muhammad sought Thy Protection, and that the end of
all Thy decrees above me should be good. (Hakam)

Prayer for Holding Firm to Islam:

0 Allah! maintain my faith in Islam, while I am standing or
while I am sitting or while I am lying and let not the enemy, the
envious pass sarcastic remarks about me.

Prayer of a New Convert to Islam:

Hazrat Abu Malik Ashja'i [R.A.A.] reports: "My father narrated
that whenever a person embraced the religion of Islam, the Holy
Prophet [S.A.W.] used to teach him Salat and also the following
prayer":

O Allah! forgive me, have mercy on me, guide me, grant me
peace and give me sustenance.

Prayer for the Avoidance of Dissensions and Immorality:

J,Ui% (3*3)1

-Q&3I >¥■', qfyr, &XK

0 Allah! I seek refuge in Thee from evil morals, deeds and
desires. O Allah! Behold, I seek refuge in Thee from schism,
hypocrisy and evil morals.

366

Sense of Devotion

Darud and Salam

Invocation of Peace and Blessings
on the Holy Prophet [SA.W.]

Invoke peace and blessings of Allah upon your venerable benefac-
tor Hazrat Muhammad [S.A.W.]. Truly, we can make no recompense
for his countless favours and limitless love and affection. What we
can do, however, is to invoke the peace and blessings of-Allah on him
with the deepest sense of reverence, love, devotion and loyalty to his
person. We should pray to Allah, "Creator! Your Messenger [S.A.W.]
had to suffer terrible torments in his task of communicating your mes-
sage to us. He [S.A.W.] took great pains to guide us on the path of
righteousness. Creator! We can make no return for this favour. We
implore You, O Creator! to shower Your boundless benefactions upon
the Prophet [S.A.W.], to exalt him in Your favour; to protect his
religion from the onslaught of falsehood; to extend his religion and to
bestow upon him a higher rank than all other favourite companions
of Yours in the eternal world." The Holy Qur’an enjoins upon the
Muslims:

"Lo! Allah and his angels, shower blessings on the Prophet. O ye
who believe! Ask blessings on him and salute him with a worthy
salutation." (33:j56)

The Holy Prophet [SA.W.] observed to Hazrat Ubayi bin Ka’b
[R.A.A.]:

"Obayi! If you devote all your time to invoking peace and bless-
ings of Allah upon the Prophet, Allah shall take it upon Himself to
provide for your sustenance in this world and in eternity."

( Musnad Ahmad)

Hazrat Anas b. Malik [R.A.A.] narrates that the Holy Prophet
[SA.W.] observed:

367

Etiquettes of Life in Islam

"A person who invokes peace and blessings of Allah on me is
recompensed by Allah in the following manner:

"Allah showers blessings on him ten times. Allah adds ten
virtues and erases ten vices from his record of deeds. And Allah
elevates his rank by ten grades." ( Nasa’i )

In addition to this, the Holy Prophet [S.A.W.] affirmed:

"The angels continue to invoke the blessings of Allah upon a
man as long as he devotes himself to invoking peace and blessing of
Allah upon me." (Ahmad and Ibn Mqjah )

The Holy Prophet [S.A.W.] observed:

"The man who hears my name mentioned yet fails to invoke the
peace and blessings of Allah on me is a miser."- (Tirmidhi)

The Holy Prophet [S.A.W.] declared the person most deserving
of the honour of his companionship and attendance in the life Here-
after who invokes the peace and blessings of Allah on him the most.

The Holy Prophet [S.A.W.] observed:

"The person who invokes peace and blessings of Allah on me the
most, will be the best deserving my companionship and attendance
on the Day of Judgement." (Tirmidhi)

There is a slight variation in the wordings of the texts of the in-
vocation of peace and blessings of Allah which the Holy Prophet
[S.A.W.] taught to the illustrious companions [R.A.A.] on various oc-
casions. You may use any of these texts. The text which is generally
recited in worship and which has been declared as the most
propitious one by Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] is as follows:

368

Sense of Devotion

<jj\ \$* d qi v^iu

C jr'+S'Z'Uf*)

"0 Allah! Shower Thy mercy upon Muhammad and the fol-
lowers of Muhammad, as thou didst shower Thy mercy upon
Abraham and the followers of Abraham! Behold Thou art
Praiseworthy, Glorious! O Allah! shower Thy blessing upon
Muhammad and the followers of Muhammad, as Thou didst
shower Thy blessings upon Abraham and the followers of
Abraham Behold, Thou art Praiseworthy, Glorious."

( Sihah Sitta, Musnad Ahmad)

Hazrat ‘Abdullah b. Mas'ud [R.A.A.] observed to the people:
'You should invoke peace and blessings of Allah on the Holy Prophet
in a proper manner. Who knows this invocation may be presented
before the Holy Prophet [S.A.W.]?" The people requested him to
teach the proper invocation to them. Thereupon he observed: You
should recite the invocation thus:"

"Allah! Shower Your favour, blessing and benefactions upon the
lord of Prophets, leader of the pious and the seal of Prophets,
Muhammad who is Your servant, Your Messenger of Blessings.
Allah! elevate him to an exalted position which may he the envy
of his predecessors. Allah! Show Your blessings to Muhammad
and the progeny of Muhammad as you blessed Abraham and the

369

Etiquettes of Life in Islam

progeny of Abraham. Truly, You possess the purest attributes
and are Great. Allah! Show Your favour to Muhammad and the
progeny of Muhammad as You showered favour on Abraham
and the progeny of Abraham. Truly, you possess the purest at-
tributes and are Great." (Ibn Mqjah )

Hazrat Abu Mas'ud Ansari [R.A.A.] narrates: "Once Bashir bin
Sa‘d [R.A.A.] submitted to the Holy Prophet [S.A.W.]: In what man-
ner should we invoke peace and blessings of Allah on you? The Holy
Prophet [S.A.W.] remained silent for a while and then observed: Say
these words:

0 Allah! shower Thy mercy upon Muhammad and the followers
of Muhammad as Thou didst shower Thy mercy upon the fol-
lowers of Abraham! Behold! Thou art Praiseworthy, Glorious. O
Allah! shower Thy blessings upon Muhammad and the followers
of Muhammad, as Thou didst shower Thy blessings upon
Abraham in the worlds. Behold Thou art Praiseworthy,
Glorious.

370

Sense of Devotion

The Supplication
of Sacrifice

Lay down the animal parallel with the direction of the Qibla and
utter the following prayer first:

’ 3,1

Qyu*) 3 J (Sr*** cH kf \j»j

via s

^J&4ur sy^ii 6-

Behold I have turned my face earnestly towards Him Who
originated the heavens and the earth and I am not of polytheists.
Behold, my salat, mine offering, my living and mine dying are all
for Allah, Lord of the worlds. No partners hath He, concerning
this I have been hidden and I am of the Muslims O Allah! (I offer
this) to you and You gave it to me.

After reciting this prayer, Say '.#( & :

‘Bismillahi Allahu Akbar’. (In the name of Allah Who is Great) and
cut the throat of the animal with a sharp-edged knife. Having per-
formed the slaughter, read this prayer:

£^J! U 0

"Allah! Accept this sacrifice offered by me as Thou accepted the
sacrifice offered by Thy friend Abraham and that offered by Thy
loved one Muhammad. May peace and blessings descend upon both."

Although it is permissible to let someone else perform, the
slaughter of your sacrificial animal, yet it is better if you perform this
act with your own hands. While you perform the slaughter, try to
think and feel in the same way as you express through the words you
utter at the time of sacrificing the animal i.e all that we have got
belongs to Allah and it is alLto be spent in His way only. The act of

371

Etiquettes of Life in Islam

sacrificing the animal in His name is in submission to His will and if
ever required we shall readily sacrifice even our own life in the way of
Allah and shall be grateful to Him that He conferred upon us the
honour of martyrdom by affording us an opportunity to shed our
blood in His name . 1

1- If the animal is jointly shared by several, say instead of and

then announce the names of all partners.

372

Sense of Devotion

Aqiqa Prayer

‘Aqiqa’ refers to the goat or ram which is sacrificed on behalf of a
new-born child on the seventh day after his birth.

The Holy Prophet [S.A.W.] observed:

"On the seventh day a name should be prescribed for the child.
Its hair and all filth should be removed and sacrifice should he per-
formed on his behalf."

Before sacrificing the animal, first make it lie down parallel with
the direction of the Qibla and recite the prayer which is uttered at the
slaughter of a sacrificial animal i.e. fromCs^y c[lto j till Af-
terwards say jJ^and cut the throat of the animal with a

sharp-edged knife and then recite the following prayers:

"O Allah! This is the ‘Aqiqah of 2 Accept it as Thou

accepted the ‘Aqiqah offered by Thy loved one Muhammad
[S.A.W.] and by Thy friend Abraham [A.S.]. The blood of this
sacrifice is ransom for the blood of the child; its flesh is the ran-
som for the flesh of the child, its hair are a ransom for the child’s
hair and its bones are ransom for the child’s bones. Allah!
Accept it"

The people who possess means must offer sacrifice on behalf of
their children. ‘Aqiqah is a desirable sacrifice. Two lambs or goats on
behalf of the male child and a single goat or lamb on behalf of the

2. Insert the name of the child whose ‘Aqiqah is being performed after the words.

373

Etiquettes of Life in Islam

female. It is permissible also to sacrifice a single goat on behalf of a
boy. However for those who lack means, it is certainly improper to
perform the sacrifice by begging loans.

Non-cooked ‘Aqiqah meat may be distributed. It is preferable,
however, to send cooked meat to the beggars, the poor and your neigh-
bours. On the eve of the ‘Aqiqah of Hazrat Hasan [R.A.A.], the Holy
Prophet [S.A.W.] instructed: "Send one chopped leg of the animal to
the midwife and eat the rest yourself and feed others." (Abu Dawud)

374

Sense of Devotion

The Taravih Prayer

The word ‘Taravih’ is the plural form of ‘Tarviha’. ‘Tarviha’
denotes the period of rest and relaxation at the end of every four
Rakahs of prayer. It is in this context that this supplementary prayer
of the month of Ramadan is called ‘Taravih’: Tarviha, i. e. to pause
and relax at the end of eveiy four Rakahs of prayer, is a Sunnah.

The following prayer should be recited during ‘Tarviha’:

O'—

cjCMt (JtJI c*ui|

)4\ &p\s djs

"Pure is the Ruler and the Sovereign. Pure is the Exalted and
the Supreme, the Awesome and the Powerful and the Great
Wielder of Authority. Pure is the Immortal Sovereign Who
neither sleeps, nor will ever die. Purest and free from all
blemishes is our Sustainer Who is the Provider of angels and of
Jibrail.

Allah! Grant us asylum from the Fire of Hell. O Protector, O
Protector, O Protector."

Offer the ‘Taravih’ prayer in congregation and if possible listen
to the recitation of the full text of the Holy Qur’an during ‘Namaz’.
Offer ‘Taravih’ behind a ‘Hafiz’ (the one who has memorised the full
text of the Holy Qur’an) who recites the Qur’an with full reverence,
devotion and eagerness in moderate pace and with proper pauses and
correct accents so that the listeners do not get tired and the Qur’an
may be recited so clearly as to make every word of it audible and dis-
tinct. It is a great injustice with the Holy Qur’an to read it rapidly
without understanding as if you are trying to get rid of a burden. The
Book of Allah deserves to be read with a will, devotion and concentra-
tion pondering over its nfeaning and implications and trying to grasp
its real sense and spirit.

375

Etiquettes of Life in Islam

Similarly the ‘Taravih’ prayer must be offered with ease and con-
centration showing no haste and hurry. To perform Ruku and Sajda
(Prostration) in rapid succession without knowing what. is being
uttered amounts to sheer disregard of the objectives of prayer and
missing the relish of real taste and enjoyment of worship.

376

Sense of Devotion

Qunut-i-Nazila

Whenever, Allah forbid, the Muslims are faced with a critical
situation and the menace and terror of the enemy has overcome
them, they should recite Qunut-i-Nazila during prayers, especially in
the course of the dawn prayer ( Fqjr ). In the second Rakah of the
morning prayers, after performing the Ruku‘ recite the Mowing
prayer in the standing posture before performing the prostration.
Tx-aditions reveal that this prayer was recited dui'ing worship by the
Holy Pi'ophet [S.A.W.] and his illusti'ious Companions [R.A.A.] at
ciitical times, they offered this prayer especially during morning wor-
ship:

t A j J sa ? U Ut-1, iA-A

t)^<j ill

o*

c£)t> &J>1i

>L-i ifci 1* it, m

-Wk Mi «Wi <Jt r4r&5 &

0 Allah! guide us amongst those whom Thou hast guided aright,
and preserve us among those whom thou hast preserved.
Include us amongst those whom Thou hast taken under Thy
protection.’ Bless us in that which Thou hast bestowed upon us
and protect us from the evil of that which Thou hast ordained,
for it is Thou Who ordainest and none can ordain against Thee
indeed! Never is he abased whom Thou takest as friend and
none is respected whom' Thou takest as a foe. Blessed ^rt Thou
Our Allah and exalted. We ask repentance from Thee and turn
to Thee;. O Allah! send torment upon the unbelievers, who
prevent us from following Thy way and refute Thy messengers,
and fight against Thy Mends. Allah! grant forgiveness to us and

377

Etiquettes oflLife in Islam

to the Faithful males and females and Muslim men and women
and bring reconciliation among them and foster affection (for
one another) in their hearts and bless them with conviction and
insight and make them firm and unwavering followers of the
Holy Prophet [S.A.W.] and enable them to fulfil the pledge You
have taken from them; help them against Thy enemies and
against their enemies. O Real! Deily! hear our prayers and deal
us with these people!"

378

Sense of Devotion

Prayer for the
Fulfilment of a Need

Whenever any need, hig or small, arises, you should stand before
Allah and offer two Rakahs of supererogatory prayer, (Salat al-
Hqjat). Afterwards, offer thanksgiving and praise to Allah and invoke
peace and blessings upon the Holy Prophet [S.A.W.]. Then utter the
the following prayer. There is every hope that Allah will not reject
your prayer. The Holy Prophet [S.A.W.] observed:

"When someone seeks fulfilment of a need from Allah or man, he
should first carefully perform ablution, say two Rakahs of super-
erogatory prayer and then offer thanksgiviiig and praise to the Lord;
afterwards, he should invoke peace and blessings of Allah on the Holy
Prophet; [S.A.W.] and finally utter this prayer to Allah:

9J> 'A$ iJ®

'Zij ^»J o xn

L&> &

‘< 6 a $ £>\

Of ton < &/) -

There is no deity save Allah the Clement the Bountiful. Glory be
to Allah, Lord of the Magnificent Throne! Praise be to Allah, Lord of
the Worlds! I beg of Thee the means of (obtaining) Thy mercy and
securing Thy pardon; participation in every righteousness and protec-
tion from every sin, Leave no sin of mine unforgiven no anxiety un-
relieved and let no need of mine unfulfilled wherewith Thou art
pleased. O Thou the Most Merciful of Those who show mercy!

(Tirmidhi, Ibn Mqjah)

379

Etiquettes of Life in Islam

Prayer for Memorising
the Qur’an

To learn the Holy Qur’an by heart and to memorise its text for
ever you should offer the prayer which was taught to Hazrat ‘Ali
[R.A.A.] by the Holy Prophet [S.A.W.].

Hazrat ‘Abdullah b. ‘Abbas [R.A.A.] reports: "Once we were sit-
ting in the company of the Holy Prophet [S.A.W.] when ‘Ali [R.A.A.]
arrived and complained about his memory: 0 Messenger of Allah
[S.A.W.]! My mind does not retain the verses of the Qur'an. I cannot
remember what I have learnt previously.” The Holy Prophet [S.A.W.]
observed:

"O Abul Hassan! Let me teach you a prayer which will be of
benefit to you and to those whom you will teach this prayer and
having learnt this prayer whatever you commit to memory shall be
retained and you shall always remember it." Hazrat ‘Ali [R.A.A.] sub-
mitted: "0 Messenger of Allah [S.A.W.]! Do teach me this prayer"
Whereupon the Holy Prophet [S.A.W.] observed concerning this
prayer: "Say this prayer on Friday night and offer it on three, five or
seven Thursday nights in succession. By the Will of Allah, this prayer
will prove efficacious, I swear by His Name Who has entrusted me
with the Religion of Truth, this prayer by the believers never goes
unanswered."

Continuing his narration, Hazrat ‘Abdullah b. ‘Abbas [R.A.A.]
says: "Five or seven Thursday nights had passed when Hazrat ‘Ali
[R.A.A.] came to the company of the Holy Prophet [S.A.W.] and sub-
mitted: ”0 Messenger of Allah [S.A.W.]! Before this whenever I
memorised four verses, my memory failed me when I tried to
reproduce them. Now, however, the position is that I memorise forty
verses and when I wish to reproduce them, it appears as if the Book
of Allah is lying open before me. Similarly, I used to hear a tradition
and later failed to reproduce it, but now I hear several traditions and
retain them so well that I hardly miss a single word while reproduc-
ing those traditions."

Sense of Devotion

On hearing this, the Holy Prophet Muhammad [S.A.W.]
observed: "I swear by the Lord of Ka'bah that Abul Hassan is a true
believer."

Giving detailed instructions about this prayer, the Holy Prophet
[S.A.W.] observed: "Say this prayer on Friday night. When the sons of
my brother Ya'qub requested him to pray for their redemption,
Ya'qub replied: "Yes, I shall offer a prayer for your redemption
shortly." Ya'qub meant that he would pray for their redemption on
the next Friday night. So ‘Ali! Rise at the hour of ‘Tahqjjud’ on
Friday night, for this is the most propitious time for the fulfilment of
prayer; one’s soul is eager at this time and the heart is fully devoted
to Allah. If perchance you are unable to rise in the later part of the
night, get up at midnight.. If you can’t wake up at midnight, then offer
four Rakahs of supererogatory prayer in the first watch of the night
in the following order: In the first Rakah, recite Surah Fatiha and
after this Surah Yaseen ; 3 in the second Rakah, recite Surah Fatiha
and Surah Ad-Dukhan , 4 5 in the third Rakah, read Surah Fatiha with
Surah Alif Lam Mim Sqjdah ; B and in the fourth Rakah, recite Surah
Mulk 6 after Surah Fatiha. Afterwards, having recited ‘ Attahiyyat ’ and
offered Salam on both sides, offer thanks to Allah and praise Him.
Invoke Allah’s peace and blessings upon the Holy Prophet and all
other Messengers in a proper manner. Implore Him to grant redemp-
tion to all the believing men and believing women and offer prayer
for the salvation of those brethren who preceded you in faith. And
finally say this prayer:

3. Surah- 36.

4. Surah- 44.

5. Surah- 32.

6. Surah- 67.

381

Etiquettes of Life in Islam

fa f\£<j qj5»

<j (jpi 5^’i ^'5

(# & &*$** 6«5^ S

#S 6* V, e# ^ «2>1 5 to#

’4<)v 6y^ &U C^

0>$ iSSf% fjy£'A> ‘uf^»'3

"O Allah! Be thou gracious unto me by enabling me to eschew
sins altogether as long as Thou sufferest me to live; and have
mercy upon me lest I concern myself with ought which is of no
consequence to me. And vouchsafe me the aesthetic sight which
will cause Thee to he well pleased with me."

"O Allah! Originator of the heavens and the earth Lord of
Majesty and Glory and of Might is comprehensible! I beseech
Thee O Allah’ O Beneficent Allah in the name of Thy Majesty
and of the Light of Thy countenance to cause mine heart to
retain Thy explaint as Thou hast taught to me. And grant that I
may recite it in such manner as will cause Thee to be well
pleased with me. 0 Allah, Originator of the heavens and the
earth, Lord of Majesty and Bounty and of Might Who is unchal-
lengeable. I beseech Thee 0 Allah, O Beneficent Allah! in the
name of Thy Majesty and of the Light of Thy countenance, to il-
luminate my sight with Thy scripture, make my tongue fluent
with its words to comfort mine heart therewith, to make me
fully receptive to it and to wash my body clean with its blessings.
For indeed, none aideth me in (attaining) the truth besides Thee
and now giveth it unto me besides Thee. There is no strength
nor power save in Allah, the Exalted, the Magnificent."

382

Sense of Devotion

Prayer of gaining understanding

of the Qur’an

The favourite worship of the pious is to recite the Holy Qur’an
and to meditate and reflect upon its meaning. Love of Qur’an is proof
of attachment to Allah as it is also a means to establish communion
with Allah. The believer obtains spiritual bliss by contemplating and
meditating on the- meanings of the Qur’an and it is through this
process only that he secures access to the founts of wisdom contained
in the Qur’an.

The Holy Qur’an is undoubtedly an easily comprehensible Book.
As regards obtaining guidance from it and carrying out its injunction,
the teachings of the Holy Qur’an are very simple, clear and free of all
ambiguity or complexity of meaning. However, to grasp its inner
meanings and significance and to derive wisdom from it, it is impera-
tive that you should study the Qur’an after having fulfilled all the con-
ditions and obligations for gaining comprehension of it; reflect upon
its contents with sincere application and never adopt a careless and
listless attitude towards the Book, but study it constantly for the rest
of your life.

It is quite natural that at certain points during study, you will
come across a text upon which you will deliberate long and hard
without arriving at any one interpretation which your mind will ac-
cept. You will then feel at a loss. But if you are a devoted student of
the Qur’an, don’t ever feel dejected or lose heart, nor should you en-
tertain any impudent notion of levelling criticism upon the Holy
Book. And feeling hopeless, don’t abandon the practice of deliberating
and meditating upon the meanings of the Qur’an. On the contrary,
you should turn towards Allah with full concentration and reposing
complete trust in Him you should seek His aid in the unravelling of
this problem. Do not make an impudent bid to make a whimsical ex-
position of the Qur’an or to give it an interpretation which conforms
to your ideas. Like a true seeker of Truth, stick to the meaning which
the text of the Qur’an makes plain and pray to Allah in extreme

383

Etiquettes of Life in Islam

humility and with a sense of helplessness: ‘0 Allah! Eliminate my con-
fusion; make the true meaning manifest to me and let my heart be
content with that interpretation and meaning which is really true’.
For this purpose, recite the Holy Qur’an rather loudly but distinctly
with pauses in the course of supererogatory prayers at night. Offer
the prayer reproduced below. It is hoped from Allah that the prayer
will prove efficacious.

The Holy Prophet [S.A.W.] observed: "Any person who offers
this prayer while in a state of sorrow and distress, Allah shall
alleviate his suffering and bestow upon him felicity and rejoicings."

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"Allah! I am Thy slave. I am the son of Thy bondman and the son
of Thy bondmaid. My brow is in Thy grip. I am under Thy com-
mand. Thy judgement in regard to me is just and fair. In the
Name of all Attributes applicable to Thee and all Attributes
which Thou hast reserved for Thyself, or those which Thou hast
revealed in Thy Book, or have transmitted to one of Thy crea-
tures or have kept them hidden in the treasury of the unseen
with Thee in the Name of all these Attributes I implore Thee to
make the Holy Qur’an the joy of my heart, the light of my
bosom, a panacea for my distress and a cure of my sorrows and
perplexity."

The narrator of this Tradition Hazrat ‘Abdullah ibn Mas'ud
[R.A.A.] states that the people submitted to the Holy Prophet
[SAW.]: "Shall we learn this prayer?" Whereupon the Holy Prophet
[S.A.W.] observed: "Any one who hears this prayer, must learn it and
memorise it."

384

Sense of Devotion

The Friday Sermon

The Friday sermon is an extremely effective and disciplined
means of arousing Islamic sentiments, keeping the Faith alive and car-
rying out the duty of remembering Allah constantly and in an orderly
manner. It is a unique religious institution designed to remind the
Muslims of their obligations each week in a perfectly natural way and
to inculcate in them a sense of the requirements of religion and an
impassioned spirit to serve Islam. But you can make an effective use
of this institution only when you address the congregation in their
vernacular.

As regards the second sermon, it must be delivered in Arabic;
however, the first sermon ought to be delivered in a speech which the
audience can understand. It is proper for you to prepare a brief but
comprehensive address on the requirements of religion in the context
of current affairs and try to develop the mind of the people and rouse
them to action each week regularly and in a disciplined manner. If for
some reason it is not possible for you to prepare an address yourself,
you should at least read the Arabic text and deliver its meaningful
translation in the vernacular of your audience. Among the Arabic
texts, your best' choice is a sermon delivered by the Holy Prophet
[S.A.W.] or the illustrious companions [R..A.A.]. Below are
reproduced quotations from the authentic speech of the Holy Prophet
[S.A.W.], One of these is the historic sermon which he [S.A.W.]
delivered on the first Friday after his migration to Madinah. The
second address contains an eloquent call to the Muslims to acquire a
deep sense of the Holy Qur’an and to deliberate and ponder over its
meanings constantly for it is impossible to hold on to religion without
a firm attachment to the Holy Qur’an.

The First Sermon of the Holy Prophet [S.A.W.] in

Madinah:

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"Thanksgiving and Praise be to Allah. I pay Him gratitude. I in-
voke His aid. I beseech His Forgiveness and seek Guidance from
Him; and I put my faith in Him; and I disbelieve Him nor and I
consider him as my enemy who disbelieve Him. And I bear wit-
ness that there is no deity except Allah; He is Alone and has no
partner; and I bear testimony that Muhammad [S.A.W.] is the
servant of Allah and His Apostle, Allah sent him with guidance,
light and exhortation and instituted him as His Messenger at a
time when the office of Prophethood had long remained dor-
mant; the light of tx-ue knowledge had faded; evil was dominant;
society was in a state of upheaval; doom was hanging overhead;
and death was hovering over the head of each man. Hence he
who believed in the Messenger and obeyed Allah and His Mes-
senger was righteous. And he who defied the both went astray,
transgressed limits and fell into shortsightedness and having lost
the path of righteousness advanced far into wrong.

I instruct you to fear Allah. The best counsel that a Muslim
can offer to another Muslim is that a Muslim should persuade
the other to make provision for the life Hereafter and urge him
to fear Allah. Fear Allah as hath He ordained you to fear Him.
Hence no exhortation is better than this, nor can there be a bet-
ter reminder. The fact is that awe and fear of Allah is the real
aid to secure a propitious destiny in the eternal world for the
man who passes his life in constant fear of Mighty and the Ex-
alted. Allah affirms: "My word suffers no change and I never do
the least injustice to any of My people." Hence fear Allah in all
the public and private affair’s relating to this world or the life
Hereafter. Verily Allah redeems the sins of a person who fears
His wrath and He enhances the reward of such a person to the
maximum degree. And he who constantly fears Him achieves
the highest success; and behold, the fear of Allah saves man

387

Etiquettes of Life in Islam

from His punishment, protects him from His wrath and behold!
the fear of Allah makes your faces radiant and lively; it pleases
Allah and elevates the man before Allah Almighty.

So, gather virtues of your share and never fail, or lack in
submission to His Commands, especially when He has taught
you what is right and what is wrong through His Book and has
guided you to the right path. This is to differentiate the truthful
from those who are liars. Behave well with the people, as Allah
has treated you with kindness. Consider His enemies as your
own, and strive hard in the way of Allah. He has chosen you and
has designated you as ‘Muslim’, so that one who is to perish
should meet his doom with manifest reason and logic and one
who is to live, should live with manifest reason and all power
and authority rests in Allah and Allah one.

So, ever remember and mention Allah and mind your deeds
and actions keeping in view the day to come; for the man who
sets the matters between him and the Almighty, Allah suffices
him in all the matters between Him and the mankind because
Allah decides the fate of the mankind and the mankind wields
no authority over Him. Allah is the Master of eveiy thing that
men possess; men exercise no power on anything that men pos-
sess; men exercise no power on anything divine; He is Para-
mount and there rests no power but with Allah."

(Al-Tibri, Vol. 12, p. 255)

Advice to Develop Interest in the Qur’an

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"Verily, thanksgiving and praise are due to Allah alone. I offer
Him gratitude and praise and beg His aid; and we seek asylum with
Him against our misdeeds and wrongs committed by us. Whom-
soever He guideth (and he guideth only those who really look for His
guidance) no one can lead him astray. Whomsoever He deflects from
the right path (and He deflects only those who yearn not the
guidance) no one can guide him aright."

I bear witness that there is no deity save Allah. He is Alone. He
has no partner.

Verily, the best word is the Book of Allah. Indeed, successful is
he who adorns his heart with the word 'of Allah and whom Allah has
favoured with Islam and turned him away from paganism and who
preferred the word of Allah over all the human thinking and theories.
Verily the word of Allah is the truth, most impressive and most effec-
tive. Love him who. loves the word of Allah. Develop real love and at-
tachment with Allah with your heart and soul. Let not the recitation
of the word of Allah and remembering Him bore you and let not your
hearts be indifferent and adamant to the word of Allah. Worship
Allah alone; and attribute none as His partner or associate, fear Him
ever to the extent He should be feared. Confirm your pious deeds by
your words also i.e. say what is proper and becoming of you; and love
each other for the cause of Allah and in total submission to Him. May
Peace and Mercy of Allah be upon you!" (Ijaz-ul Qur’an)

The Second Sermon

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"The praise is due to Allah, the abundant praise, and benediction
and peace he upon His Messenger whom Allah has sent as a wit-
ness, a warner and an inviter towards Allah with His mandate
and as a radiant light and may peace and abundant peace be on
his progeny, followers and companions.

Thereafter, 0 mankind, I exhort you to fear Allah, for verily
fear of Allah is supermost virtue and incumbent upon you is the
obedience. And verily he, who obeys Allah and His Messenger,
achieves great success, Allah, the Exalted, has declared in His
Dignified Book (the Qur’an): Verily, Allah and His angels invoke

390

Sense of Devotion

benediction on the Apostle. So, O ye who believe, invoke bless-
ings on him and seek abundant peace for him.

Allah! Bestow on our Master and our Guide Muhammad
and on his progeny, followers and his companions who obeyed
him in adversity. Allah! Shower Thy perfect pleasure on those
who excelled (to affirm faith) amongst the emigrants and the hel-
pers, particularly on the unanimously admitted the most excel-
lent of mankind, next to the Prophets the Amir of the believers,
our master, Abu Bakr the most truthful [R.A.A.] and on the
Amir of the believers, our master Umar Al-Farooq [R.A.A.] and
on the Amir of the believers, our master, Usman b. Affan
[R.A.A.] and on the Amir of the believers, our master, Ali
[K.A.W.] and on his two noble sons, the masters of the youth of
the inmates of Paradise Hasan and Husain [R.A.A.] and on their
mother, the leader of the ladies of the paradise, Fatima-Zahra
[R.A.A.] and on all companions of the Holy Prophet and their
successors [R.A.A.].

Allah! Grant success to those who uphold the way of life
taught by the Been of Muhammad [S.A.W.] and make us
amongst them; -and humiliate those who humiliate the teachings
of Muhammad [S.A.W.] and make us not amongst them. O ser-
vants of Allah! May Allah show mercy on you. Verily Allah, en-
joins justice and kindness, and giving to kinsfolk, and forbids in-
decency, abomination and transgression. He exhorts you so that
you always remember. Remember Allah, He will remember you
(in adversity) Pray unto Him, He will respond to you. And
remember Allah the most High, most Excellent, most Dignified
most Superior, most Grand and the Greatest."

391

Etiquettes of Life in Islam

The Nuptial Sermon

It is propitious to read a sermon at a wedding ceremony in order
to explain the significance of ‘Nikah’ (marriage contact) in Divine
law, and to bring home to the parties the requirements and heavy
responsibilities imposed by this contact With a view to derive the
maximum benefit from the sermon, it is advisable for the preacher to
translate the sermon and offer a brief exegesis of the text in the ver-
nacular so that the assembly may .fully appreciate the sermon. To this
end, we reproduce below the text of the Nuptial Sermon along with
its translation.

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"Thanksgiving and praise are due to Allah alone, we seek aid
from Him alone; and we beseech forgiveness of our sins from
Him only; and we consign ourselves to the protection of Allah

392

Sense of Devotion

against the evils of our souls and against all offences. Truly,
whomsoever Allah guides on the straight path (and He puts him
only on the straight path who sincerely desires to walk along
that way), no one can lead him astray. And whomsoever Allah
deflects (and He deflects only him who yearn to be deflected), no
one can put him on the straight path. And I hear witness that
there is no deity except Allah and I testify that Muhammad
[S.A.W.] is the bondman of Allah and His Messenger."

0 Believer! Fear Allah, as He should be duly feared; and die not
save you be Muslims.

0 mankind! Fear the wrath of your Allah Who created you from
a single soul and from it created his spouse; and from then twain
hath spread (all over the world) a multitude of men and women. Fear
Allah, in Whom you claim your rights from one another and (he care-
ful in observing your duty to) the wombs (that bore you). So! Allah is
Watchful over you.

0 Believer! Fear Allah constantly and utter what is fair and
sound. Allah, then, will rectify your deeds and cover up your sins
with forgiveness; and whosoever obeys Allah and His Messenger, he
indeed shall secure a glorious success. (Mishkat)

The Holy Prophet [S.A.W.] says: "By Allah! I fear Allah more
than all of you; I save myself from the wrath of Allah more than do all
of you; but I observe fast and sometimes I do not keep fast. I say
prayers at night and I sleep also; and I also take women in marriage.
Hence whosoever turns away from my way, he bears no relation with
me." (Bukhari)

393

Etiquettes of Life in Islam

Istikhara

Do have ‘Istikhara’ on the eve of such important events of life as
journey, Nikah (marriage contract), employment and in commercial
matters. ‘Istikhara’ means ‘to beseech goodness and welfare’. When
your mind is in doubt as to which aspect of an important and lawful
problem is propitious for you, you must perform an ‘Istikhara’ and,
then, adopt the course suggested by your heart, taking it was the will
of Allah. Whenever you are confronted with an issue of extraordinary
importance, and find it difficult to reach the correct decision and
adopt the right course, perform two Rak'ahs of supererogatory prayer
at any hour outside the unpropitious and forbidden timings. After-
wards; offer the ‘Istikhara’ prayer. Hazrat Sa‘d b. Abi Waqas [R.A.A.]
reports that the Holy Prophet [S.A.W.] observed:

"It is propitious for the progeny of Adam to beseech goodness
and welfare from Allah; and it is also propitious fpr the progeny of
Adam to submit to the Will of Allah; and it is most unfortunate for
the progeny of Adam if they do not beseech goodness and welfare
from Allah and are not happy in the Will of Allah." (Musnad Ahmad)

The Holy Prophet [S.A.W.] also observed:

"One who observes ‘Istikhara’ is never disappointed; and the one
who takes counsel is never put to shame; and the one who observes
economy does not have to depend on others." ( Tabarani )

Hazrat Jabir [R.A.A.] states: “As the Holy Prophet [S.A.W.]
taught us the Qur’an, so also he [S.A.W.] instructed us to observe
‘Istikhara’ in every matter. The Holy Prophet [S.A.W.] used to ob-
serve: When anyone among you is perplexed over an important mat-
ter, he should perform two Raka'ahs of supererogatory prayer and
then offer this prayer: (Bukhari)

394

Sense of Devotion

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0 Allah! I ask of Thee the good through Thy knowledge, and
ability through Thy power and beg (Thy favours), out Thine in-
finite bounty. For, behold, Thou hast power; I have none. Thou
knowest, I know not; and Thou art the great knower of things
hidden.

0 Allah! If in Thy knowledge this 7 matter be good for my faith,
for my livelihood, and for the issue of mine affairs, then ordain it
for me, and make it easy for me and bless me therewith. But if
in Thy knowledge, this matter be bad for my faith, for my
livelihood, and for the issue of mine affairs, then turn it away
from me, and turn me away therefrom and ordain for me the
good wherever it be, and cause me to be pleased there with.

7. At this point, the supplicant should describe his need in place of the expression
or should think of his need while uttering.

Etiquettes of Life in Islam

The Excellent
Attributes of Allah

The most authentic and safe means of achieving purity of soul
and contentment of heart is to devote your tongue to the
remembrance of Allah, to commemorate His Attributes; to ponder
over the significance of these Attributes, and to accustom yourself to
absorb these Attributes in your mind and heart in pexfect faith and
awareness. The Holy Qur’an affirms:

(pT ILflyVI) 9 15

"O Believers! Remember Allah abundantly and commemorate
Him morning and evening." (33: 42)

And Surah ‘Araf reveals:

"And for Allah are excellent names. Invocate Him by them.

The detail and vast significance of these names has clearly been
revealed in the Holy Qur’an. The Holy Prophet [S.A.W.] has also told
us their number and detail and pointing out the great reward that
their retention in mind entails, he [S.A.W.] has urged frequent
remembrance of these Attributes. The Holy Prophet [S.A.W.] has
said:

"Allah has ninety-nine— one short of a hundred— names.
Whosoever preserves these names in his memory shall enter
Paradise." ( Bukhari )

The preservation of the Divine Attributes in '•your memory
implies that you should understand their significance, absorb them,
absorb their spirit and order your lives in conformity to them-the

396

Sense of Devotion

best course to achieve this end is that you should recite the Qur’an
with zeal and fervour; develop the habit to study the meanings of the
Qur’an; and make it a rule to reflect upon and evaluate the mandate
of the Qur’an regularly. Study also with devotion and concentration
those Traditions of the Holy Prophet [S.A.W.] which explain the
meaning and significance of these Attributes of Allah. In addition,
make it a point to recite such propitious submissions to Allah and
prayers having sanction of the Holy Prophet [S.A.W.] with concentra-
tion and devotion as incorporate these Attributes of Allah. The
scholars of the Qur’an have collected these ninety-nine excellent
names of Allah from the text of the Qur’an itself.

1. Allah

This is the Personal Name of the Creator of the universe Who is
the fount of all exalted virtues, goodness and blessings. No one ever
has been called by this name before, nor is it lawful to call any one
now by this name. Allah is the true object of all your devotions; to
Him alone is due all your worship and sacrifice; and His protection is
the only refuge against all apprehensions. Hence cherish love for Him
in your heart, offer true worship to Him only, and put all your trust
and reliance upon Him alone.

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"And those who believe, cherish deep love for Allah.” (Al-Baqarah)

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(y'yyi) VI

"0 Prophet, Verily, We have sent down the Book to thee with
truth. So, worship Allah alone, with pure devotion for Him. Know
well that obedience and devotion are the dues of Allah only." (39: 2)

61 t&t (L>3

"Say, I have been commanded to worship Allah only and not to
appoint any one as His Partner."

397

Etiquettes of Life in Islam

"And the trusting repose trust in Allah only.”

2. Al-Rahman

He Who is very zealous in beneficence and Whose Mercy knows
no bounds; the one who out of His Mercy has bestowed great
bounties on mankind.

"The Rahman (Beneficent) taught the Qur’an, created man and
conferred on him the faculty of speech."

The greatest expression of Allah’s Beneficence is that He be-
stowed upon mankind such a supreme bounty as the Qur’an and
then by conferring on man the faculty of speech, Allah elevated him
to a distinctive position among the living species.

3. Al-Rahim

He Whose Blessings are constantly descending, Whose perennial
bounty never ceases. As in the world, man obtains sustenance,
progresses fox-ward, advances on the path of righteousness,, and is en-
joying an oppoi-tunity to act under the constant shade of Allah’s Bless-
ings, so also- in the eternal world the pious shall secure a life of peace
and luxury in a comfortable abode like Pai-adise by the grace of this
Attribute of Allah.

"And if you enumerate the bounties of Allah, you would not
encompass them. Verily, He is Forgiving, Merciful.

398

Sense of Devotion

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"It is He Who bestows blessings upon you and His angels (A.S)
in order that He may redeem you from darkness and bring you into
Light; He is exceedingly Merciful to the believers. Their salutation on
the day when they shall meet Him will be: Peace. And He has
prepared for them a good recompense.

4. Al-Malik <£jj[fr

Real King of the universe, Whose authority is supreme in both
worlds.

"So, Supreme is Allah, the real King."

5. Al-Quddus (j*y

Completely free from all defects and errors. Hence the Law He
has transmitted to us is infallible.

6. As-Salam

Free from and immune to all foibles or failings.

7. Al-Mu’min

Saviour and Protector from all calamities and torments.’

j '

8. Al-Muhaimin

Guardian of the creatures; He Who protects from sins.

399

Etiquettes of Life in Islam

9. AI-Aziz f

The only source of dignity and authority. One Whose
sovereignty reigns supreme over all.

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"Verily. All Dignity is for Allah." ( 1 0 : 65 )

10. Al-Jabbar

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The all powerful overlord, the Mighty; One Who sets right the
destiny of His creatures.

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11. Al-Mutakabbir

Fount of grandeur and sovereignty; Who has no partner in
sovereignty.

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"He is Allah, save whom there is no deity. The Sovereign Lord,
the Flawless and the Holy One, Dispenser of Peace and tranquillity;
Guardian, Lord of all; All powerful and Supreme; the Superb and
Glorified over and above all they assign to Him as partners." ( 59 : 23 )

12. Al-Khaliq

Repository of befitting powers and faculties and bestower of the
best form. ,

13. Al-Bari ($S$\

The nonsuch Inventor, who brings into being all from nonentity.

400

Sense of Devotion

14. Al-Musawwir
One who gives various shapes and forms to His creation,

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"It is He alone Who shapes you in the wombs of your mothers as
He wills. (3: 6)

"He shaped you and shaped you well."

"He is Allah; the Creator of the Universe, the Originator, the
Artist; all the good names, indeed, belong to Him." (59: 24)

15. Al-Ghaffar j&aJI
All-Forgiving and All Foregoing.

"And I said: Seek forgiveness from Your Lord; He is All-
Forgiving." (71: 10)

16. Al-Qahhar

Full Sovereign and Pextfect Authority over His creatures.

17. Al-Wahid

ONE, Who has no partner in His Person, Attributes, Powers
and Privileges.

401

Etiquettes of Life in Islam

"In Whom doth the sovereignty vest this Day? In Allah, the One,
All Dominant.

18. Al-Tawwab

One who relents to His creatures and accepts the repentance of
the wrongdoers.

4 # Hi i>\

"Allah, then, turned to them. So that they may repent. In fact Al-
lah is the Most Relenting and Most Merciful."

19. Al-Wahhab

Selfless Benefactor; and Generous.

& nik *&> to la >445

"Confer Thy Mercy upon us. Truly, Thou art highly Generous"

20. Al-Khallaq

Creator of everything, at all times and in all manners, Perfect
Creator.

"Has He, Who created heaven and earth, not the power to create
the like? Why not! He is the Great Creator and All-Knowing."

21. Al-Razzaq

f$\% ai»i &\

Generous Sustainer of His creatures; Who meets all their needs
and demands.

402

Sense of Devotion

22. Al-Mateen

All Strength and Power.

fyjfiip ai>t w)

"Verily, Allah is the Most Generous Sustainer, Mighty, Strong."

23. Al-Fattah

Fair judge of His creatures-Reliever of all hardships.

24. Al-‘Aleem

Directly aware of every word and action, feeling and thought of
His bondmen.

"Say: Our Lord will assemble us; then He will Adjudicate among
us with justice. Verily, He is the Fairest Judge, All- Knowing."

25. Al-Muhit

He Who encompasses all creations; nothing is outside the pur-
view of His knowledge and authority.

"And Allah encompasses them from every side."

26 . Al-Qadir

Has got full power and authority over everything.

Etiquettes of Life in Islam

(It is a fact) that Allah has got full authority over eveiything and
that His Knowledge encompasses eveiything.

27. Al-Halim

Not eager to put people to torment; He Who allows every chance
to the people to reform themselves; Extremely Tolerant.

28. Al-Ghafur

Most Forbearing; He Who covers up the faults and sins with His
utmost Mercy.

29. Al-Afuww
All-Forgiving.

30. Al-Shakoor .'[/’ Ji JuJ |

One Who fully appreciates the good actions of His bondmen.

61 6 }

"Verily Allah prevents the heaven and earth from collapsing: and
if they should collapse, there is no one beside Allah Who can prop
them up. Verily, Allah is the Most Forbearing and All-Forgiving."

- fjA-* 1

(35:41)

"May be Allah will Pardon them. Allah is All-Pardoning All-
Forgiving."

or

"And they will say: All praise is due to Allah Who relieved us of
our sorrow. Verily, Our Lord is All-Forgiving, Most Appreciating."

(35: 34)

i&ttiih &pi i (pa i

/C, s m

404

Sense of Devotion

31. Al-‘Azim

Great and Venerable in His being and Attributes.

"And you should constantly commemorate the Name of your
venerable Creator."

32. Al-Wasi‘

All embracing, Most overwhelming, Most liberal Benefactor of
His slaves.

& *ayt isk y> A*

"And Allah is extremely Liberal, All-Knowing. He confers wis-
dom on whomsoever He Wills; and whosoever is awarded wis-
dom, he in fact obtains great goodness." ( 2 : 268 , 269 )

33. Al-Hakim

The Most Wise controller of the whole system of the universe
and the affairs of the His bondmen.

goj&ji/ ^ ^
Cri </J<) JUSiitoi&te

"Truly, Allah is All-Knowing, All-wise. He admits into'the fold of
His Mercy whomsoever He Wills and for the oppressors, He has
prepared a painful torment." (76; 31 )

34. Al*Hayyu

Fount of Life. Immune from death, sleep or dozing off.

405

Etiquettes of Life in Islam

c$$\ ’S^'h

"And repose your trust in the Ever-Lasting Who is never subject
to death."

35. Al-Qayyum lH

Administrator and Maintainer of the universe.

"Allah, there is no deity except Him. the Immortal, the Main-
tainer. He neither dozes off, nor sleeps." (2: 255)

36. As-Sami‘

Hearer of the petitions of His bondmen; completely aware of His
creatures.

37. Al-Basir J j^#\

Keeps watch over the deeds and affairs of His bondmen so that
He may Judge between them fairly.

is, 6^54 <&&'> && iili

"And Allah gives correct judgement. As regards those whom
they invoke beside Him, they have no power to adjudicate.
Verily, Allah is All-Hearing All Observing." (Al-Mumin: 20)

38. Al-Latif

Extremely Astute; Very minute in His plans and their execution.

39. Al-Khabir

He Who fully keeps abreast of everything concerning His slaves.

406

Sense of Devotion

s,*\ s >•. > • >*i/ <- -i. a > . /„o .

y^^-o vi $->u^ <^» w), tyl, ci4^

^>1 £>1 ^ olrf (Jf^l &//\ i£j(yJZA\ (X’/)

cih «</0

"0 my dear son Lo! though it be but the weight of a grain of mus-
tard seed and though it be in a rock or in the heavens or in the earth,
Allah will bring it forth. Verily Allah is subtle and aware."

, (31:16)

40. Al-‘Aliyyu (&\

Supreme and Highly Exalted.

41. Al-Kabir

Very Venerable and Great, Who has no partner or rival in
Gx-eatness.

42. Al-Haqq

Whose existence is an undeniable tnith and its denial by
anybody makes no difference.

fltGt o>i4 U &'> d>i i>\ &)(i

cV> dii til >

"It is because Allah is the Reality and those whom they invpke
beside Him are false and also that Allah is the Exalted and
Great." (32.- 30)

43. Al-Mubeen cAXlf

■* V

He Who unravels and vindicates the tnith.

"And they shall know that verily, Allah is the manifest Truth."

(25:24)

44. Al-Maula $$

Supporter and Sustainer of the believers. The Time master; One
who meets all the needs of mankind.

407

Etiquettes of Life in Islam

45. Al-Naseer I

** /

Helper and Supporter of the believers.

Mi %v> tw &.& & iii oit &>{■>

01 ,yj -JA 1

"That is because Allah is patron of those who believe and
because the disbelievers have no patron.” (47: 11)

«A > i') .

"And hold fast to Allah. He is your Protector, what a blessed
Patron and what a blessed Helper!” (22: 78)

46. Al-Kareem \

Magnanimous Forgiver and Magnanimous in Dealings.

<ii£* ^

-'b^Ssyj f&U % / &y e> (Jj I &JO Ci)j£s

"O Man! What hath made thee careless concerning Thy Lord the
Bountiful; Who created thee, then fashioned, then proportioned
thee. Into whatever form He willed, He casteth thee." (82: 6-8)

47. Al-Ghani -fegjf

Independent of all species of creatures and unmindful of them.

48. Al-Hameed

Praiseworthy in Himself; Who needs no praise or thanksgiving
from any one.

408

Sense of Devotion

"Whosoever offers gratitude, he offers gratitudes for his own
good and whosoever refuseth Lo! Allah is Absolute and
Praiseworthy." ( 31 ; 12 )

49. Al-Qawiyyu

Mighty, before whom no power matters.

50. Ash-Shadeed

Extremely strict Arraigner, whom nobody can dodge.

J fog Ck&i- 4' 4'^

"Like the people of Pharaoh and those who preceded them they
denied signs of Allah; and Allah arraigned them for their sins.
Verily, Allah is Mighty, Powerful, strict in chastisement."

51. Al-Raqeeb

Vigilant over the deeds and affairs of His servants.

"Verily, Allah is watchful over you." ( 4 : 1 )

52. Al-Qareeb <L \$\

Closest to His bondmen.

53. Al-Mvtfib 44^

Who entertains and grants the prayers of His bondmen.

(iah r>t

"And when My bondmen asks you about Me; (tell them) I am
closest to them; I respond to the call of the caller the moment he
calls Me:" ^ 6 )

409

Etiquettes of Life in Islam

ty&i

"So ask His forgiveness and turn in repentance to Him. Surely,
My Allah is near and responds (to the prayers)."

54. Al-Wakil

Who solves the problems of His bondmen and meets their
demands and requirements. One who undertakes to fulfil the wants
of mankind.

(urtdJA/i) f Qj

"And they said: Allah is sufficient for us, the best supporter."

( 3 : 173 )

55. Al-Haseeb

* /

Who puts His bondmen-to task and thoroughly scrutinises all of
their acts and deeds.

(AH

$ if- ofc '<tk\ 6 1

"Verily, Allah calls for account each and everything." (4: 86)

56. Al-Jami

t

Who will re-shape the body with its particles and gather all His
bondmen.

"O our Allah! Surely Thou wilst gather mankind on the Day
about which there is no doubt." (3: 2)

57. Al-Qadir

Who has the capacity and power to accomplish everything.

C, < /,/ ? {

((v'-r ot

410

Sense of Devotion

"Thinketh man that We shall not assemble his hones? Yea, verily
yea. We are able to restore his veiy pores." ( 75 : 3 , 4 )

58. Al-Hafeez

Saviour of His bondmen from all calamities and hardships.

^ oj \j <jj.

"Verily, My Allah is the Protector of Everything."

59. Al-Muqeet

He who has full power to the apportion fyir shares among crea-
tures; the Sustainer.

"And Allah has the power to apportion a fair share to one and
all."

60. Al-Wadud *>i$\

Who chexishes boundless love fox' His bondmen.

61. Al-Majeed
Venerable and Dignified.

/j Il u s

06-1 fiZ/j/ 1 ) t/jteJ)

"And He is the Forgiving, the loving Allah of the throne of
Glory." ( 85 : 14 , 15 )

> f ✓

62. Ash-Shaheed

Omnipresent; Omnisciently aware of everything.

411

Etiquettes of Life in Islam

"And Allah is witness of everything."

63. Al-Warith

Real Owner of everything, whose ownership will never lapse.

64. Al-Muhyi (jxil

Bestower of life upon His creation.

"And it is We who grant life or make one suffer death and We
alone are the Real successors. Y2 5; 23)

65. Al-Waliyyu £$$

Patron and Supporter of the believers.

66. Al-Fatir ^lllt

Creator of each and every thing in the Universe.

p — ^)l J lli OJI

"Creator of the heavens and the earth! Thou art my Protector in
the world and the Hereafter." (12: 1 01)

67. Al-Malik <&}Ul

The Real Owner of everything before whom all are powerless
and helpless.

. - ^ Jk *4*

"Master of the Day of Recompense."

68. Al-Muqtadir f

Absolute sovereign over everything, free from all sorts of depend-
ence.

412

Sense of Devotion

69. Al-Maleek (2tCpf
All Powerful King.

^ CJ - (jfij <i, <yi^ai of,

>£

"Verily, the Allah fearing will dwell among gardens and rivers
firmly established in the favour of the All Powerful King.T54: 55)

70. Al-Awwal QjVI

He Who pre-existed of all the creations.

71. Al-Akhir

Who will exist even after the end of the whole creation.

72. Al-Zahir

Whose Divine authority and control is manifest from each par-
ticle of the universe.

73. Al-Batin &*>Of

Invisible and Hidden from the eyes;

\L)s

"He is the pre-existing and outliving among all. Manifest to all,
and yet invisible." (57: 3)

74. Al-Qahir

Wielding complete domination and authority over His bondmen.

■pM

"And He completely dominates His bondmen."

413

Etiquettes of Life in Islam

75. Al-Kafi

Who suffices in Himself to all the needs of His bondmen.

"Is not Allah sufficient by Himself for His bondmen."

76. Ash-Shakir ^Lilf

Appreciator of the struggle and deeds of His bondmen.

"And Allah is the Appreciator, All-Knowing."

77. Al-Musta‘an

The Being from Whom help is sought.

6C£ aiiitij

"And Allah is the only one from Whom help can be sought."

78. Al-Badee‘

Original Creator; Unrivalled Inventor

"Matchless Inventor of the heavens and the earth.”

79. Al-Ghafir
Forgiver of sins.

. <4Lh fA

"Forgiver of sin and Acceptor of repentance."

80. Al-Hakim

Ruler over His creation; The only Authority and Law-Giver.

Sense of Devotion

Ai /m

A A

9t

"Sovereignty belongs to Allah alone.”

81. Al-Ghalib

Having full authority and complete control.

1 & &A sW

"And Allah has complete control over His operations."

82. Al-Hakam

Dispenser of full justice.

I oil

"And so! Should I seek a judge beside Allah."

83. Al-Alim

Fully aware of all that is open or hidden; All Knowing.

84. Al-Muta‘aal c)(3

Supreme and Exalted under all circumstances.

-Ol&r ?>$nj

"Knower of the unseen and the manifest, Great Exalted." (13: 9)

85. Al-Rafi‘

Who enjoys the most lofty and Exalted ranks.

"Of Exalted ranks, Allah of Throne."

86. Al-Hafiz Joj^l

Protector from calamities and accidents.

415

Etiquettes of Life in Islam

"So, Allah is the Best Protector."

87. Al-Muntaqim

He Who takes revenge from His enemies and the enemies of His
Faithful.

"Then We wreaked vengeance on those who had committed of-
fences and it was incumbent on us to support the believers."

88. Al-Qa’im Bil Qist

Who administers justice and fairplay.

89. Al-Ilah Oyt

Deity, save whom none deserves devotion.

90.

"One and the only Deity who administers justice and fairplay."

Al-Hadi

Who guides to the right path, Sender of the Prophet and the
Book.

J >)$ ujj

"Surely Allah guides those, who believe, on to the right path."
91. Al-Rauf ft

Most Beneficent to His bondmen.

"And Allah is Most Beneficent to His bondmen."

416

Sense of Devotion

92. An-Noor

Who illuminates both the worlds; Source of Light.

of

"Allah is the Light of Heavens and the Earth."

93. Al-Akram

Noble and Dignified; Magnanimous in dealing with His
bondmen.

"Read and your Allah is Most Beneficent."

94. Al-‘Ala

Paramount and Supreme.

- {J>\ gj*

"Praise the Name of your Supreme Allah."

95. Al-Barr "j£)|

Who shows favour to His creatures; Munificent to His bondmen.

"Verily, He is the Most Munificent, Merciful." (Al-Toor)

96. Ar-Rab

Sustainer and Guardian. He Who protects from all dangers and
affords all means of development to perfection; Allah; Master.

"Praise he to Allah, the Lord of the worlds."

417

Etiquettes of Life in Islam

"Praise lie to Allah, the Lord of the worlds.”

97. Al-Hafiyyu

Most Mindful Benefactor of His creation.

"Truly, He is Most Kind towards me."

98. Al-Ahad

Unique, unparallelled, Unrivalled, Who has no equal.

99. As-Samad

Independent, relying on none; upon Whom all are dependent

"Say, He is Allah, the One Allah, The eternally besought of all."

418

Sense of Devotion

Prophetic Prayers
at a Glance

Memorise prayers incorporated in the Holy Qur’an and Tradi-
tions which are meant to be uttered on various occasions and at dif-
ferent timings round the clock and commemorate them. Offer these
prayers regularly with sincerity and understanding, eagerness and
concentration and with complete devotion until these prayers and
supplications become the true yearnings of your heart. To beseech
Allah, to beseech constantly, to beseech in the words instructed by
Allah and beseech what has been besought by His Beloved
people-this is the glory of the pious and this alone entails Grace of
Allah in both worlds.

In pursuance of this ideal a selection of the prayers from the
Qur’an and Traditions have been incorporated in this book. Since,
however, these prayer are interspersed throughout the book under
different headings in various chapters, the reader may find it rather
difficult to trace them as and when needed for use or reference.
Hence we are giving an index of these prayers. These prayer have
been arranged in alphabetical order with page numbers.

419

Index of Prayers

A

Ablutions, 12
After Ablutions, 12
After Sneeze, 14
After Meals, 44
Arising from Sleep, 53
After Dawn and Evening
Prayers, 106
After each Prayer, 106
After reciting Holy Qur’an, 112
Attending the death-bed, 125
After ending the fast, 147
Ailing Persons, 266
Against Cowardice and
lethargy, 362

Attainment of Piety and Purity,
363

After Worship, 363
Attainment of Respect, 365
Avoidance of Dissension and
Immorality, 366
Aqiqa Sacrifice, 373

B

Before going to Sleep, 51
Benediction, 54
Before hearing a dream, 56
Boarding bus train or plane, 63
Before dispersing meeting, 245
Between Adhan and Aqamah,
354

Blissful Treasure, 364

C

Coming out of Mosque, 97
Coming out for Dawn Prayers,
105

Comprehensive Prayers, 351,
365

Correction of Heart, 358

D

During Hajj, 156
Delivery time, 190-191

E

Emerging from Lavatory, 11
Evening, 45

Emerging from home, 60
Entering Bazar, 61
Entering Mosque, 96
Entering Graveyard, 133
Excellent Names, 397

F

Fire, 85

Fear of Foes, 82
Fridays, 115

Funeral Prayers, 122, 123, 124
Filling the Grave, 130
For pious offspring, 189
Finest Prayer, 339
Forbearance and Fortitude, 357
Favourable turn of events, 358
F’orgiveness and Favour of

Etiquettes of Life in Islam

Allah, 364

Fulfilment of Need, 379
G

Going to Lavatory, 11
Going to Bed, 51
Going to Bazar, 60
Grace in Both Worlds, 357
Getting rid of Disbeliever’s
Domination, 360

H

Hearing Adhan, 77
Holding firm to Islam, 366

I

Interval between two prostra-
tions, 101
Iftar, 146

Iftar in others house, 147
Invocation of Peace and Bless-
ings of Allah, 357, 363, 370

L

Leaving for Journey, 63

M

Mercy and forgiveness, 357
Morning and Evening Prayers,
361

Memorizing Qur’an, 380, 382
N

Night faU, 45
Night mare, 56, 57

Night in Journey, 65

New Convert to Islam, 366

O

On expiry, 126

P

Panacea for ills and sorrow, 76.

Panic and fear, 85

Prayer in favour of Parents,
174, 350, 359

Prayer in favour of Host, 239,
242

Prayer in Pain and Discomfort,
267

Prayer for Ownself, 350

Protection against Mischief of
Devil, 357

Protection against the torment
of Hell, 358

Purification of Heart, 358

Protection from Trials, 359

Propitious end, 360

Protection against degradation
in this world and hereafter,
363

Purification from Sins, 364, 365

Q

QunutNazila, 377

R

Rainstorm, 84

Refuge from Anxiety and Loan,
16

Returning from Journey, 65

422

Index of Prayers

s

Sending off, 65

Sorrow and Grief of calamity,
68, 76, 77, 78, 463
Sighting Ramadhan Moon, 138
Shab-e-Qadr, 140, 141
Salvation, 359

Satisfaction and peace in family,
359

Sacrifice, 371

T

Thunder-holt, 84
Talbih after Ihram, 158
Thanks for removing, unwanted
thing, 271

Tarviha during Taravih, 375

W

Windstorm, 83, 84
Wearing New Dress, 30, 31
Wedding Congratulations, 90

[S.A.W.] means:

Sallallahu Alaihi Wasallam

[A.S.] means:

Alaihissalam

[R.A.A.] means:

RaziAllahu Ta’la Anhu/Anhuma

[R.T.A.] means:

Rehmatullahu Alaihi

raw, -

423